LIBRARY OF WELLES LEY COLLEGE PURCHASED FROM May ling Soong Potindation Digitized by the Internet Archive in 2011 with funding from Boston Library Consortium Member Libraries http://www.archive.org/details/manualofchineseqOOqiuj A MANUAL OF CHINESE QUOTATIONS. Krgi.-ti'ird in accordance Avith tlie }>rovisioii^ uf Ordinance Nu. 10 of 1888, Rcgislrar Generals Supreme Court IIousc^ A MANUAL OF Chinese Quotations, BEING A TRANSLATION OF THE (成 語 者)， WITH THE CHINESE TEXT, NOTES, EXPLANATIONS AND AN INDEX FOR EASY REFERENCE. ' BY J. H. STEWART LOCKHART, Regisirar Genera^ CJiainnan of the Board of Examiners in Chinese, Hong-kong^ F.R. G.S., M.R.A.S. H^~T~T- 屮 '卜 ：^?,^ HONGKONG ： IKIEILXiY & WALSIH:, Xi 工: M! 工 T IE 13 . - AND AT SHANGIIAT, YOKOHAMA U W(;.U、ORE, 0-893, 乙 MAYLING SODNG FOUNDATION TO - JOHN CHAIH. LL.D. ADMIRATION OF HIS CHINESE SCHOLARSHIP. Tins WO RK IS DEDICATED. INTRODUCTION. (Jne of tiie chief cliaracteristics of the written language of China is its love of quotiitioi]. The more frefjuently and aptly a Chinese writer employs literary allusions, the more is his style admired. Airioug the Cliinefcie it might alums L l»o s;tid t.lmt bLyle is ({UutatioiK AM tli them to quote is one of the first canons of literary art, and a Chinese who can not introduce even into Lis ordinary compositions phrases borrowed, from tlio records of the past, might ； is well ir}' to lay claim to literary attainments a European unable to spell correctly or to write grammatically. This frequent use- of quotation is one of the great stumbling blocks to the foreign student of Chinese, even before he has advanced v er\r far in liis study of tlic VN'ritten language. Letters- on the most common subjects and newspaper paragraphs dot ailing ordinary items of intelligence are seldom written without the introduction of quotations, and, if these quotations are not understood, it is impossible to grasp the meaning of the writer. But it is not only the foreign student of the language and literature of China who experiences difficulties. Tlio Cliineso themselves are often nonplussed by the nso of boh 10 ingenious parallel or recondite allusion, wliieli they aro 11 IXTRODUCTIOX. unable to explain. To 】neet this difficulty works of a special class liave been compiled treating solely of quotations. Of tliis class the work, of wliicli for the first time a complete Englisli translation is. now offered to the public, is one of the most common, 】）eii]g'. generally known and widely used throughout the wliole of China. It is a common text-book in educational estublislimcnts, which is a sufficient gnarantoe of its usefulness, and thoug'li the Chinese literati affect to despise it as affording n short cut to learning, against Avliieh tliey are Ijound by the nature of their calling to set their face, and as not belonging to the classic order, to Avhicli they are supposed to adhere closely, tliey do not hesitate to avail tliemsolves frequently of it. The work is known under various titles, the most I'itinnioii of which is Cl.i'cug Yii K'ao (成 語考) （）r ■ Quotations Examined. Other titles aro Yu Hsioli 】(u Siiili Cli'iiiDg Lin (幼 學故事 囊林） and Kit Sliili Hsiin Yiian (故 事尋 '控 ）. Tlie compiler of it was Gli'iu Chin alias A\ en Chuavig (邱溶 alias 文莊 )， a famous scliolar of tlie Ming dynasty, who was born in A.D. 1419 and who died in 1495. Xumerous editions of tlie work huve been published Avitli tlie text only and with text and oommentarv. The text wliidi has been followed in tlie translation is that in use in Canton, styled Hsin Tseng Ch'cng Yii K'ao (新噌 成語考 ）， published at Fat!shan (禪 山. 連元 閣梓） in the 13th year of Kwaug Hsu. For the purpose of the notes explaining the text, several commentaries have been consulted. In rendering the text into Englisli the aim lias been to give each Chinese character its force, while preserving so fur as possible the Englisli idiom. Xo TXTUODUf'TIOX. iii endeavour, liowovcr. lias buen made to follow in tlie translation the antithetical arrangement of the Chinese text, in wliic;li the plirases are arrauged in pairs, the characters 'of whicli thoy are composed being placed in opposition to each other. In the notes an attempt lias been made to give " chapter and verse " for each quotation, which lins been in the majority of cases ' verified by reference to its original source, and wlierever an explanation of any plirase seemed necessary, it lias been furnished. In representing' the sounds of Chinese ch;iracters the Pekingese sound has been given in Wade's spelling. An Index of the Chinese text has been compiled to fncilitalc the iindino- nf tin1 various quotations and phrases. It is hoped that the present translation may he useful, not only to foreign students of Chinese, but also to Chinese students of English, who ma》T find an Kno'lisli translation of ； i, work, witli which they are intimate in its native dross, of a88istanco to t,liem in 1 lioir English studio's. , Tin's volume nuiv aJso form :i, kind of supplement to ' Mayors' -' ( "liinesc Koa.der's Mamml " wliic'li, being' clii(jfiiy ； i liistorical :in(l ItiooTnpliical conipendiura, does not' (Ic'vot (-' "liic—'h spacv to q notations or literarv all nsioiis. My attention w;.i's 1irst c;t,llcd to the ( 'I/'r/uj Y'U K'ao })\ my late toaelier Mr. ()i 卜, vfmg' Hpin (歐陽 修), 、\'1r) enjovod a, ro]^itatioii nmono- aeveraJ (listinguiishod ； foreign studentR of ( 'liinese for his power (»i r^M< 1 Ul- -104 XL— TeaclKT and Pupil 币生） 10 5- -110 XII.— Friends, Cuost and Host (朋 友 賓 主） ... 111- -122 XIIJ.— ^larriuge (々昏 炎因） … 123- -133 XT.V. ——- VT(— mmn 〔女 子) 13i-144 氣 1J5- -149 XVI.— Age and Youth (老幼 壽誕） 1 0 IJ- -15<3 > IS !»- -185 XVriT.— Building (. 宮室） -104 XIX. — Utensils (器用 ） …… 1 I o T— ( XX.— Flower.; and Tree;; (花木 ） J10- -:2i COX TENTH. Ciiaptek XXI. ― Birds and Beasts (鳥 獸:） … XXII.— Clothes 〔衣 jj 艮） XXIIL— Food and Dvink (飮食 ） XXIV. — Precious Things (珍寶 ）... XXV. — Inventions (制作 ) XXY I. —Literary Matters (文事 ） XXYII. — Literary Examinations & Deui'ccs (科第 ) XXVIII. ― Buddhism, Taoisii), Ghosts and Spirits (釋道 鬼神) … … XXIX. — Arts (技藝 ：） XXX. ― Criminal Proceeding's (訟^ XXXI. — Poverty and Riches (貧富 ） XXXII. ― Human All'airs ( 人 事 ) ... XXXIII. ― Diseases and Death (疾 病死喪 文 天 OURANOLOGY. 1. 一 When Chaos was first divided, heaven and earth began to be defined. 2. ― The light and volatile part of the essence floating upwards became heaven ； the heavy and impure part congealing below became earth. 3. 一 Tlie sun, moon, and five plauets are called the Seven Regulators. 4. -— Heaven, earth, and man are called the Three Primordial Forces. 5. 一 The sun is the chief of all that belongs to the Yang principle. 6. 一 The moon is the representative of tlie great Yin principle. The Y\u、g and 】，//'， commonly translated male and female principle, are the dual powers 11 which when nnitcd " Chinese philosophers regard as forming, dividing " and modifying all things." GHAPTEK I. 1 混沌初 開。 乾 坤 始 奠。 二 氣 之 輕 淸。 上 浮 者 S 天。 氣 之 重 濁。 下 凝者 S 地。 二 I 日 月五星 謅 之 七 政。 & 地 與 人。 謂 之 三 才。 ,曰爲 衆陽 之宗。 六 月 乃太陰 之象。 1. ― The rainbow, called Tai Tung, is tlie irregular offspring of heaven and earth. See 詩 輕一 Legg'e, page 83. 2. ― The Shan Ch'u in tlie moon is the essential light of the moon's substance. 后^ • obtained from 西 王"^ an antidote against death, i 常 娥 stole ^ and ran away to the moon, where she Avas changed into a Shan Ch'n, commonly translated frog. tSee Mayers, No. 94. 3. ― When the wind is al)out to rise tlie " stone swallows " flie. The 湘 州 記 states that in the 零 陵 Hills there 、読 stones, like swallows, which flew about on the approach of wind. 4. ― When it is about to rain tlie " Sliang-Yang " hops. The SItcmg-Yang is the name of a bird mentioned l>y Confucius which appeared in the state of Ch'i and which was, he said, a harbinger of rain ( 家 語.) 5. ― A whirlwind is called a " ram's liorn." The term 羊 角 appears in 子， see Giles, page 1，., where it is translated " typhoon." OURAKOLOGY. 虹名 蟓蜾。 乃天 地之 淫氣。 二 月裡蟾 蜍。 是 月 魄之 賴光。 三 風欲起 而石燕 四 天將雨 而商羊 舞。 五 旋 風名爲 羊角。 OURANOLOGY. 3 1. ― " Thunder's whip ' is a name for a flash, of lightning. So called as it appears immediately^ before thunder ( 南 子） 2. — The " Green Lady " is the spirit of hoar frost. 3. ― Su-o is a name for the moon. 4. ― Lii Ling is the swiftest imp in the Board of Thimder. Lii Ling, who according to the 搜 J0 was a famous runner in the time of of Chou, became on his. death one of the attendants on Thunder. 5. 一 A-hsiang is the name of the female who pushes Thunder's chariot. 6. The ruler of the clouds is Feng-limg*. Feng-lung is mentioned in the 楚 詞. 7. ― The spirit of snow is T'eng-lu. a? ilBd ^ ITT 129 便 o 二 靑 女乃霜 之神。 素 娥卽月 之號。 雷部 至捷之 鬼曰律 令。 雷 部椎車 之女曰 阿香。 雲 師係是 豐隆。 雪 神乃是 滕六。 1. ― Ch'aa Huo and Hsieh Hsien both rule Thunder. 2. ― Fei Lien and Chi-Pui are both wind spirits. 3. ― Lieh Cli'iieh is the lightning spirit. 4. — Wano- Shu is the charioteer of the moon. 5. ― " Sweet rains," " Sweet showers," both refer to timely rains. 6. ― " The azure vault," " Yonder firmament " are both terms for heaven. 7. ― When the six-petalled snow falls it is an omen of an abundant year. 8. ― The sun has risen three poles means it is getting late in tlie day. 9. ~~ The dog barking at the slth in Ssucli'uan is a metaphor for a man of little experience. 國 Ssuch'uan the sun is said to shine so rarely that when the dog's see it they bark. 4 OURANOLOGY. 1 欽火謝 仙。 俱 掌 雷 火。 二 飛廉 箕伯。 悉是 風神。 三 列缺乃 電 之神。 三 望舒 是月之 御。 廿霖廿 澍。 俱 栺 時雨。 六 ^穹彼 蒼。 悉 稱 上天。 匕 # 花飛六 出。 先 兆 豐 年。 ^上 己三 竿。 乃 云 時 晏。 九 蜀犬吠 日。^ 人所見 甚 1. 一 The cow gasping' at the moon in Wu is a similo used when ridiculing in en who are extremely nervous. The lieat is so great in Kiangsu that when the cattle see the moon they immediately gasp for breath, thinking that it is the sun. 2. ― " Like looking (in a time of great drought) to the clouds and rainbows " — a simile for an earnest longing'.. Sep Mencius ― Legge, page 47. 3. ― Much kindness is said to be like tlie blessing of rain and dew. 4. -— Ts'an (Orion) and Sliang (Scorpio) never soo each other in rising or setting. Used in speaking of the disagreement among friends. 5. ― The ox (Aquila) and the woman (Lyra) only meet on the 7tli evening- of the 7th moon. For the story of 織 女 see Mayers, No. 311. The Celestial River, i.e. the Milky Way, is said to pass between these two constellations. On the 7th night of the 7 th moon magpies are said to fill up the Milky Way and enable the spinning damsel to cross over to meet the cowherd. OURANOLOGY 吳 牛 S 月。 笑 人 畏 二 望 切 者。 若 雲 霓 之 三 恩 深 者。 如 雨露之 恩。 四 ^商 二 星。 其出 沒 不 相見。 五 牛女雨 宿。 惟 七 夕 一 * 逯。 6 OUBANOLOGY. 1. 一 The wife of Hon Yi escaped to the palace of the moon and became Ch'ang-ngo. See ante, page 2. 2. ― The spirit of Fu Yueh, after death, rested between Sagittarius and Scorpio. 3. 一 " To wear the stars und don the moon ，， means liurrying on early and late. 4. 一 " To be washed by the rain and combed by the wind " is an expression for hard toil in dust and wind. 5. ― " The clouds rising without intention ，， is a metaphor for an nnintentioiiMl act. This is from 陶淵明 of the 晉 dynasty. I 后 羿 妻。 奔 月 宫。 而 爲 嫦娥。 傅 說 死。 其 賴神託 於 箕 尾。 披星戴 月。 謅 早夜之 奔馳。 沐雨糨 風。 謅 風 塵之勞 苦。 事非有 意。 譬 如 雪 出 無 >3。 OURANOLOGY. 7 1. -— Far-reaching benevolence is expressed by " -the Spring with feet." This expression was applied to of the T'ang dynasty, who was famous for his goodness. 2. ― To make a present out of respect is expressed by presuming to imitate the sentiments of him who wished to offer the lie at derived from the sun." A story is told in 列 子 of a rustic 、vho, thinking that others did not know of the heat to be derived from the sun, wished to transfer the warmth lie had acquired from it to his prince. 3. —To rely on another to influence a third party is said " to be placing entire confidence in the power that can alter the decision of heaven." The phrase 廻 天之力 、vas said by 魏徵。 f 張^ 素 of the T'ang dynasty, who dissuaded the Emperor from repairing the palace at '洛 陽. 4. 一 " A second life " is an expression of gratitude for saving one from death. This expression was used by the Emperor 肅 宗 (75G- 763 A.D.) in speaking of the meritorious services of 郭子儀 • ！ 一 恩可遍 施。 乃 曰 陽春 有脚。 一 二 \ 餽 物致敬 曰。 敢 效獻曝 之忱。 三 \ 託人轉 移曰。 全 賴廻天 之力。 \ 四 感救死 之恩曰 再造。 8 OURANOLOGY. 1. ― In singing the praises of the kindness that lias given one a second life, the expression " n second heaven " is used. The expression 二 天 vras used by a Prefect in the time of the Han dynasty, who was accused of maladministra- tion. The Circuit Intendant, avIio went to inquire into the matter, was entertained 1>y the Prefect, who hinted that the Intendant would forgive him by saying all men have one heaven l>ut myself, who have two. (人 皆有 一天， 獨我 有二天 )• The Intendant, however, did not take the hint, but punished his entertainer according to his deserts. 2. ― Power easily exhausted is compared to u a mountain of ice." 楊國忠 A.D. 7r>G (.sre Mayers, No. 888) Avas the brother of 楊 貴 他 and a great favourite of the Emperor 唐 ^2 宗. He was flattered hj all the courtiers, except 張 豪 、、- ho said of him that others regarded him as Mount T'ai (泰 山)， but that he looked upon him as a mountain of ice ( 冰 山 ). 3. 一 Tilings widely different are likened to heaven and earth. 4. 一 " The stars in the morning " is used in the sense good men are scarce. . 福再 曰 二 勢 易 冰山。 一11 天壤" 生 W 德 天。 盡 者。 若 懸者。 如 晨 星。 謅 賢 人 寥落。 1. ― " As thunder to tlnmder " means expressions which are identical. 2. ― " Where is the difference from the fear of the man of Clii about the .heavens " is used of excessive anxiety. For the story of the man of Chi see 歹 (J 子. He 、、'as ahvays afraid tliat the heavens were about to fall on hiin. 3. — To attempt wliat is beyond your strengtli is m no wise different from K'ua Fu pursuing the sun. K'ua Fu went in pursuit of the sun, but not being able to catch it, died of thirst on the road. This story occurs in 歹 |】 子. 4. ― " To be feared as the summer sun " was said of Cliao T'im. 5. ― " To be loved as the winter sun " alludes to Cliao Ts'ui. For an account of the two Chaos see Mayers, No., 51 and 52. Tun was strict and stern in his conduct of affairs ； Ts'ui mild and benevolent. 趙如五 OURANOLOGY. 趙如四 逍 9 1 雷 000 香 語 0 符。 二 >3 多 過 慮。 何 異祀人 憂夭。 么、、 曰之可 ©。 是 SS 衰。 三 _ 事 量 力。 不 殊夸夂 曰0 夏 f 曰 之 可 畏。 是 謅 盾。 JO OURANOLOGY. 1. ― AVhen the woman of Ch'i suffered wrong, there Avas no rain for three }^ears. In the time of 宣 帝， B.C. 73-48, of the Han dynasty, there lived a woman 寶 氏， who would not many again after the death of her husband. Her mother-in-law, thinking that she stood in the way of her daughter-in- law, strangled herself. The mother-in-law's daughter accused Tou Shi of having been the cause of her mother's death, and Tou Shi was beheaded. After this the country suffered from drought for three years which only ended after an expiatory offering had been made to the spirit of the wronged Tou Shi. 2. 一 When Tsou Yen was in prison, frost came in tlie sixth month. Tsou Yen was a faithful minister of 惠 王 of 燕. He was maligned by the courtiers and cast in prison. When in prison he looked up to heaven and wept, on which frost came in the sixth moon. {See '淮 南 子.) 3. ― A son should not live under the same sky witli his father's muderer. See the 禮 記 一 Legge, I. page 92. 4. 一 In performing his filial duties, a son should xedeem the time. From 楊 子 雲. For an account of this philosopher see Mayers, No. 883. 齊婦 舍究。 年 不雨。 二 鄒衍下 獄。 六 月 飛霜。 三 义仇 不共戴 夭0 四 子道須 當 愛 mo OURANOLOGY. 1. ― In prosperous times the black haired people delight to wander under a bright sky and a benign sun. 2. ― A peaceful Emperor attracts the blessings of Lrig'ht stars and lucky clouds. This expression is found in the 史 記. 3. ― In the Hsia dynasty when the Great Yii was reigning, the heavens rained gold. 4. ― When the Ch'un Cli'iu and Hsiao Cliing were finished, the red rainbow was changed into a gem. 5. — " Sagittarius likes the wind and Taurus the rain " ― a metaphor for the difference of the wishes and desires of the people. 盛世 黎民。 嬉遊 於光天 化日之 \ I > 二 太平 夭子。 上召 夫景星 慶雲. W 00 三 夏時 大禹在 位。 上 天 雨金。 四 春秋孝 經旣成 。赤故 化玉。 箕 好 風。 蓽 好 雨。 比 庶 民願欲 不 00 I 2 OURANOLOGY. 1. ― " The wind follows tlie tiger, the clouds the dragon " ― a metaphor for the meeting between Prince and Minister not being' accidental. See 輕 一 Legge, page 411, sec. 8. 2. ― Rain and sunsliine being timely is a lucky omen. 3. ― " Wlien liea ven and eartli are in unison " is used in speaking of a prosperous age. 風 從 庹。 雲 從 籠。 比君臣 會合^ ： 二 雨暘時 若。 係 是 休徵。 三 天地交 泰。 斯 稱 盛 世。 GEOGRAPHY. 13 輿 地 GEOGRAPHY. 1. 一 When Hwang Ti mapped out the wastes, towns and cities were first established. For an account of Hwang Ti see Mayers, No. 225. 2. ― When Yii of the Hsiu dynasty regulated tlie waters,- mountains and rivers were first defined. For an account of Yii see Mayers, No. 931. 3. ― Although the rivers and mountains of the world liave not changed, yet their ancient and modern names are different. 4. ― Peking was originally Yiu Yen ； Chin T'ai is another name for it. 5. 一 Nanking was formerly Cliien Yeh ； it is also called Chin Liug. CHAPTER 五 南京原 是建業 < 金陵夂 是別名 _ 1 黄 帝。 畫 野。 始 分 都 邑。 二 夏禹治 水。 初 奠 三 宇宙 W 、江 山不 欧。 古 今之稱 謅 各 殊。 北京原 屬幽燕 _ 金 臺 是其. 異號 1. 一 Cheh Chiang was the territory of Wu Lin, and was originally the state of Yueli. 2. 一 Ch icing- H SI was the principality of Yii-Cliang, and was also called Wu-Hsi. 3. ― Full -Ch'i eil was Min-Chung. 4. ― The territory of Hil-Kwang was called San Ch'n. 5. ― Tung-Lil and Hsi-Lil were the distinctive names of Shan -Tung and Shan-Hsi. 6. — Tung- Yiiell and Hsi- Yiieh were tlie territories of Kwang- Tung and Kwang-Hsi. 7- ~ Ho-Nsin being in the centre of the Flowery Hsia was according-ly called CliiiDg-Chou. 14 GEOGRAPHY. 1 靳 江。 係 武林之 區。 原 爲 越國。 江 西。 是豫章 之都。 夂 曰吳 西。 福 建 省。 屬 閩 中。 湖 廣 地。 名 三 楚。 東 魯。 西 魯。 卽山東 。山 西 之分。 東 粤。 西 粤。 乃 廣 東。 廣 西之 威。 七 河南 在華夏 W 中。 故曰 中州。 1. 一 Shen-Hsi or the Ch'ang-All territory was originally the country of CJi'in. 2. —Ssu-Ch'uan was Hsi-Shu ; Yunnan, Ku T'ien. 3. — Kuei-chOLI Province, which adjoins the region of tlie barbarians, has been called from ancient times the Land of Gh'i'en. 4. ~ The five great mountains of the Empire are ― 1.— Eastern, 泰 山. 2.— Western, 華 山. 3.— Southern^ 横了 4.— Northern, »|g 山. 5.— Central, 嵩 山. 1. 一 In Shan-tun g. 2. ― In Hu-nan. 3. 一 In Shati-hsi. 4. 一 In Chih-li. 5. 一 In Ho -nan. 5. 一 The five chief lakes are —-— 1. 鄱陽 & 饒州. 2. 靑草 in 岳州. S. 丹 陽 in 潤州. 4. 洞庭 in 鄂州. & 太 湖 hl 蘇州- 6. ― " A wall of metal " and " a moat of hot water " are expressions for a strongly guarded city and moat. GEOGRAPHY. 陕 西。 卽長安 之地。 原爲秦 境。 二 四川 S 西蜀。 雲南 « 古縝。 三 貴 州 省近蠻 方。 自 古名爲 黔 地。 東嶽 泰山。 西嶽 華山。 南嶽 衡 山。 北 嶽 恒 山。 中 嶽 嵩山。 此^ 天下之 五嶽。 五 饒 州之鄱 陽。 岳 州之 靑草。 潤 州之丹 陽。 鄧 州之 洞庭。 蘇 州之太 湖。 此 爲 天下之 五湖。 - 六 金城湯 000 城池之 鞏固。 i6 GEOGRAPHY. 1. -— " Even if tlie mountain (of T'ai) become a pebble, and the (Yellow) river a mere streak," were the words used in an oath of fealty. 2. 一 The Imperial Capital is called " Cliing Shih : " one's native place is termed Tzfi-li. &e 詩 經 Leg'ge page 337. 維桑與 梓必恭 敬止. " Even the mulberry trees and the tsze Must be regarded with reverence." " The mulberry and tsze trees wei-e both planted about the farm steadings. They carried the thoughts back to the father or grandfather or the more remote ancester who planted them, and so a feeling of reverence attached to themselves" (Legge's note.) 3. — The water of P'eng Lai, wliicli is without buoyaDcy, can only be crossed by flying' genii.. For an account of P'eng Lai Shan, one of the three isles of tlie genii, see Mayers, No. 559. The water surrounding it would not even float a feather. 4. ― Fang Hu and Yuan Cli'iao are tlie abodes of the genii. 5. —— "The deep blue sea and mulberry fields " is an expression for tlie many changes in liuman affairs. The old man of the sea said that lie had marked, with a tally, every change of land into sea and sea into land until ten houses became full of tallies. 1 嘱山帶 河。 乃 封建之 S 目 盟。 1一 帝 都曰京 師。 故鄕曰 梓里。 三 蓬 萊 弱 水。 惟 飛仙 可渡。 方壺員 嚙。 是 仙子 所居。 五 滄海桑 田。 謅 世 事之多 變。 GEOORAPBY. 7 1. ― The river clear and the se;i calm "betoken peace in the Empire. The Yellow Eiver becomes clear once in 500 years, and tliis is the sign of the advent of a sago. 2. — Feng I is the spirit of waters, which is also called Yang Hon. 3. ― Cliu Yung is the spirit of lire, which is also called Hui ]a\. 4. 一 The spirit of tho nea is called Hai Jo. 5. — The eye of the sea is called Wei Lii. 6. ' ~ To oxpect onc'tS forbearance is expressed l>y Hai Han (Tolerance as imbounded ； is the ocean). 7. ― To return thanks for a fuvour is expressed liy Ho Jim (Fertilising- ;is the waters of a river). 8. ― Ho that is without ties and cares is called a vvandt'rer amidst rivers and lakes. This expression "was applied to @ • |f of tlie T' dynasty, 、、- lio， having bet'ii unsnccv'ssful in 】iis examination, wandered altout hy bill and stream. 2 1 河淸 平。 二 水祌 三 申 必 示 海 祌 每 艮 歸 六 望入 八、" :，， 海 晏。 兆 天 下之昇 曰 ® 曰 魷 曰 海 曰 尾 包容 累者 文 曰 蹑侯。 义 曰 囘祿。 0 曰 曰 海 涵。 河 潤。 江湖散 人„ 1. ― He who is of a brave spirit is said to be " a hero of lakes and seas " (a knight errant). This expression Avas used l>y 黎！ 備 in speaking of 陳 元 龍.. 2. 一 He whose sole study is liouses and fields m destitute of liigh aims. This expression is used by 割 備 in the 三 國 志. 3. —— He who uplift's the heavens and raises aloft the earth is a man of extraordinary ability. 4. 一 An unexpected occurrence is expressed by " wind and waves on the level ground." 5. ― To stand alone unmoved is called " the Ti- elm rock in the middle of the stream." The Ti Chu was a hill in the middle of the Yellow River, whicli the Empei'or Yii cut away in order to afford a passage for the stream. The water running on both sides of the hill made it stand out like a pillar. 6. 一 " A mole/' " a pellet," 一 hyperbolical expressions for a very small city. The expressions were u^ed hj 趙 of the Snug dynasty in addressing the Emperor 太 宗 (i)G0-l)7G, A.D). 7. —一 " Throat " rig-lit ；. u'm " are botli used in speaking of places of vital importance. GEOGRAPHY. w 豪氣 者。 曰 湖 海 之 士。 二 問舍求 田。 原 無 大 士^ 三 掀天 揭地。 方是奇 才。 平 S 起 事。 譜 之平地 風波。 五 獨立 7 000 之中流 概 -柱。 六 黑 子 彈 九。 極 1W 至 小 之 邑。 七 咽喉右 臀。 皆 一 W 要 害 e 1ST 1. ― The difficulties of unaided support are expressed hy " how can one post support n large house/' 2. 一 " Even a pel'et of mud may close the Han barrier " 一 said of a self-reliant hero. 3. 一 Any thing which fails at -first but is afterwards successful is expressed by " lost at the st;irt, won at the linish." [The phrases literally mean lost at tlie east corner (where the sun rises), but won wlien it reaches tlie mulberry and tlie elm (which it touches witli its setting rays)]. The expression was uscJ by the Emporoi- 武 of the Han dynasty (A.l). 25-af the people, that they turned back and mutually g'ave 、vay to each other with regard to the point in disjiute. 4. ― Fei Oli'ang-fung possessed tlie power of contracting- space. Fei Ch'ang-fang was a disciple of the old man of the pot (壶 4V)， w】10 pi'^scntcd him with a whip which could remove distance. See Mayers, No. 185. GEOGRAPHY. 23 1 邑號 朝歌。 墨翟 囘車。 二 0 壤 而 歌。 堯 帝黎民 之 自 得。 三 讓畔 而耕。 文 王百姓 之 相 椎。 1 四 費長疠 。有 縮地 之方。 24 GEOGRAPHY. 1. ― Sliih Huang ot the Cli'm dynasty possessed tlio' power of having the stones whipped. Shih Huang, B.C. 221-200, l.milt a stone hi'idg'c in the sea, which \\2 desired to cross in order to behold the spot \vhere the sun rose. A spirit drove the stones, and as the)' would not liiove quicldy, whipped them till they shed Wood. 2. 一 In the time of Y;io there were nine years of flood. ' 3. 一 In the time of T'ang there were seven years of drought. 4. ~ Yang of Sliang, being wanting in benevolence, removed the divisions between the fields. For an account of Kung Sun Yang 孫 see IMavers, No. 845. [fp are paths running N. and 8. 陌 E. and W. 泰 始 皇。 有 鞭石 之法。 堯有 九年之 水患。 三 • 湯有 七年之 旱災。 商 鞅 不 仁。 而 阡 陌開。 五 夏桀無 遨。 而 伊 洛竭。 5. -一 Chieh of Hsia was destitute of principles, so the rivers I and Lo dried up. For an account of Chieh see Mayers, Xo. 259. GEOGRAPHY. 25 1. 一 AVhen things lost on the road are not picked u])， it is owing to tlio excellent government of those in authority. The states that when Confucius was in authority in Lu, things lost on the road were not picked up. 2. ― When the sea raises 110 waves it may be knoM ii that China possesses a sage. These words are attributed to 氏 who came witli presents from Aimam (交 祉) in the days of tlio Emperor 成 of the CI ion dynasty (11 15-1078 B.C.). M 不 拾 遺、 由 在上有 善 晈。 二 海不. 楊波 < 知 中國有 聖人。 26 THE SEASONS. 時 歳 THE SEASONS. 1. 一 The sound of crackers dismisses the old year. It is said that formerly there was a demon a little more than a foot in height, named 山 |^， 、vho lived 謹 org the western hills, and that all persons who saw him became ill. 欧 of the 宋 dynasty fired at the demon with crackers, and put him to flight ； hence the origin of the firing of crackers in modern times. 2.— The renewed. The peach phylacteries on all the doors arc 1 1 1 '海 輕 states that the two spirits jjj 申 茶 and <^ 舉 repose under a peach tree on the 度 朔 Hill in the Eastern Ocean, and hold in their hands rush cords with which to bind evil demons, w ho stand in awe of them. 黄 帝 (2G97-25D7 B.C.) caused the images of these two spirits to be drawn on boards made of peach-wood and hung on doors in oi'dei' to ward off demons. This is the origin of the present 符 and the four characters ( 神 茶 愚 ) which are now found written on almost all doors. See Mayers, No. 728. CHAPTER III. 爆竹 除舊。 0. 二 桃 符萬戶 更新。 THE SEASONS. 27 1. ― Li Tuan is the first day of the year. ^ 左 傳 Legge, pages 227 & 228. " 屐端 於始- " By making the commencement at the proper beginning." 2. ― " Man day " is the intelligent seventh day. At the creation the first eight days were termed as follows ： fowl, dog, pig, sheep, ox, horse, man, grain. 3. ― On the first day of the year the Emperor is presented with a red pepper-plant flower, accompanied by a song of praise, praying that lie may have a long life. The wife of of the dynasty first pre? 211 ted the flower of a red pepper-plant to the Emperor with the following song of praise ： ― 璇 穹周廻 i 三朔 肇見、 靑陽 散輝、 澄景 載煥、 美哉 靈葩、 爱採愛 獻、 聖容 映之， ^壽 千萬、 4. 一 On New Year's day by givijig men T'u Sn wine to drink, plagues can be averted. ^ ^ Uec Mayers, !STo. G34) circa A.D. CoO, who is now woi'shijipecl among the divinities of the healing art, on the last day of the ycai' used to present his villagers Avith a drug. This he made them soak in a 、vell, from which water was taken on ~^qw Year's day and drunk with wine. This beverage, which was called 屠 蘇 酒， 、、'as said to l>c able to ward off the plague. 1 屐端。 是初 一 元旦。 二 A 日。 是 初 七 靈 辰。 三 元日 獻君以 椒 花 頌。 爲 祝 遐齢。 四 元日 飮人以 屠 蘇 洒。 可 除 厲疫。 28 THE SEASONS. 1. ― The New Year is called "The Eojal Spring." Set Lcgge, page 1, and notes. 2. ― The Old Year is called " The Visitor Year " (whicli has come and gone). 3. 一 The combination of iiery trees and silver flower.s refers to the brilliance of the lights of the lanterns on the fifteenth day of the first moon. The fifteenth clay of the first moon is the day of a feast of lantern?, which is said to have had its origin in the worship paid l»y 武 帝 (140-8G B.C.) of the 漢 (V"asty to 太 Zj 火 樹 refers to a tree made l>y the oi'ik'i' of 卷 宗 710-713 A.D., of the 唐 dynasty, which vras 20 yards high and hung with 50,000 lamps on the fifteen tli evening of the first moon. 4. — "The iron locks of the starry bridge art' opened " refers to the removal of the restrictions bv u on the 'evening' oi tlie fiftociith da v of the first moon. 金 吾 Chin AVu was the officer whose duty it was to prevent persons walking abroad at night. On the evening of the fifteenth day of the first moon all restrictions as to ni'ghfc walking were removed 新歳曰 王春。 去年曰 客歲。 火 樹銀花 合。 « 元 宵燈 火之燁 煃。 星 橋鐡鎖 開。 謅 元 夕 金 吾 之 不 禁。 1. ~ The first day of the second moon is the " Middle Mildness festival." This festival is so called as it occurs in the middle of spring ^vhcn the weather is mild and warm. It. is said to have been first established 1'y f 患 ^1 of the 唐 dynasty (780-805 A.D.). 2. ― The third day of the third moon is the Sliang Sil day. 3. 一 Tlie 106 tli day after the winter solstice is the Oh'ing Ming festival. 4. ― Tlie fifth AVu day after the beginning of spring' is the spring festival in lionour of the Laree. For an account of the Cyclical Signs, Ten Stems and Twelve Branches, see Mayors, part II， Xo. 290. 5. ― Tho cold food festival is the day Ijefore the Cfing Ming festival. For an account of -^p* ； J^, in wliose hononr the festival is held, see Mayers, No. 253. 6. 一 The lirst full day is tlie third kcng dny after tlio sumnier solstice. Fuh rcftTri to tlie clement 金 losing its force. THE SEASONS. 29 二 月朔。 爲中和 節„ 二 三 月 三。 爲上巳 M 三 么、、 至百. K 是 淸明一 四 立春五 戊爲春 社~ 五 寒食 。是 淸明前 1 日。 初 伏 曰。 是 夏至第 三 庚。 1. 一 The fourtli moon is the wheat season. See 禮 記 一 Legge, page 271. The fourth moon is the time when the wheat ripens. 2. ― The Tuan Wu is also called the rush festival. Rush festival, so called because rushes arc put in wine and drnnk in order to ward off poisonous vapours. 3. ― The festival of the sixth day of the sixth moon is called " Heaven's Gift." So called because it is said that in the reign of 眞 宗 (998- 1023, A.D.) of the dynasty, a book was sent from heaven on that day. 4. —— The festival of the fifth day of the fifth moon is called " Heaven's Centre." 5. 一 The Tuan Yang boat contest is in commemoration of the drowning of Ch'ii Yuan. This refers to the dragon boat festival held on the 5th day of the 5th moon. For an account of Ch'ii Yiian.. see Mayers, K"o. 32G. 30 THE SEASONS. 1 四 月乃爲 麥秋。 . 端午 卽爲蒲 ffi。 六 月 六 日。 節 名 天貺。 五月五 to 。節？ 號 天中。 五 端陽競 渡。 弔 屈原之 溺水。 THE SEASONS. 3[ 1. ~ ■Ascending the heights on the ninth clay of the ninth moon is in imitation of Hwan Ching's flight from Hwau Ching was one of the pupils of 費 長 房 {see Mayers, No. 185), 、vho gave him warning that calamity would overtake bim on the ninth day of the ninth moon and that he could only avoid it by fleeing, with all his family, to a height witli a bag containing dogwood ) tied to his arm and hj drinking chiysan- theniuni flower wine when he arrived there. Hwan Ching obeyed 】tis master's instructions, whereby lie avoided destruction ； for wlien lie and his family returned to their home they found all thoir cattk", sheep, and poultry killed. Fei Cl^ang-fung" explained that they had been killed in their stead. The Chinese still u climb the heights " on the ninth of the ninth moon, ai)d last year (189 丄) the tramway in Hongkouu*, which ascends the Peak, conveyed large numbers of Chinese up the hill. 2. 一 On the fifth Wu day fowls aiid pigs are used in the feast given to the Lares and deafness-curing wine is drunk everywhere. 3. — On the evening before the seventh of the seventli moon, when the Cowherd (Aquila) nnd the Spinster (Lyra) cross the Milky way, every family threads the mocmIIc praying for dexterity. Fu】， an account of the Cowherd (牽 2^) and the Sjj aisles (織 女) see IMuycrSj No. 311 (and ante? page 5). 重九 登高。 效 桓景之 避 災。 二 五 戊雞豚 宴 社。 處 處 飮 治聾之 三 七夕牛 渡河。 家 穿乞 巧 V4IO 女 之 1. ― In mid-autumn, when the moon is bright, the Emperor Mii]g* wandered in person in the palace of the moon. The Emperor ^ 宗 (A.D. 718-756) of the 唐 dynasty is said to have visited the palace of the moon on the 15th day of the eighth moon in company witli 羅 ^ 遠 who threw his staff towards the heavens, which was converted into a bridge. By this means the palace of the moon was reached, whore beautiful maidens were seen singing and dancing. So impressed was tlie Emperor hy the licauty of the scene, that when he returned to his own palace, he taught a body of actors the movements and actions lie had seen in the palace of the moon, so thac they might perform for his amusement. These performers became known as the 梨 園 子 弟 or Disciples of the Pear Garden— a title used by actors in the present day. 2. —On the ninth day of the ninth moon when the wind was high, Meng" Chia's liat was blown off in Lung Shan. See the Story in 晉 書 circa GOO A.D. 3. — At the end of the year the people of Cli'in sacrificed to the spirits ； this they called Lah. On this account the twelth moon up to the present time is called halt. 32 THE SEASONS. 中秋月 期。 明 皇 親遊於 月殿。 二 九曰風 高。 孟 落帽於 龍山。 < 三- 秦人歲 終祭神 曰 臘。 故 至今 S 十 二 月 爲臘。 THE SEASONS. 33 1. ― When Shili Hwang (of the Cli'in d}aiasty, 246-209 】1C.) began to reign, liis name was Cheng (政 ). For this reason, up to the present day, the first moon (正月 ) is read ns if it were 征月. The first title of 始 皇 was " the King- Cheng " (王政 ）， so the sound of the character J£ 、、- as tabooed. In B.C. 221 he assumed the title 女台 皇 «^», on declaring himself " The First Universal Emp3ror." 2. ― The spirit of tlie East is called 太歸; it controls the 震 diagram and presides over Spring. 3. — The two stems 甲 乙 correspond to the element 木 (wood). The element wood flourishes in Spring. Its colour is green ； lience the God of Spring is called 靑 帝 (Green God). 4. ― The spirit of the South is called 祝融； it dwells in the 離 diagram and presides over Summer. 5. ― The two stems 丙 丁 correspond to the element 火 (fire). The element fire flourishes in Summer. Its colour is red ； lieneo the God of Summer is called 赤 帝 (Red God). 3 1 始 皇 當 年御諱 曰 咬。 故 至今 讀正月 爲征。 - 二 東 方之祌 H 太 S 。乘 震 而 司春。 甲乙屬 木。 木 則旺 於春。 其 色 靑。 故 春帝曰 靑帝。 四 南 方之祌 01 祝 0O0 離 而司夏 。 丙丁屬 火。 火 則旺 於夏。 其 色 赤。 故 夏帝曰 赤帝。 34 THE SEASONS. 1. ― The spirit of the West is called 辱收； it rests in the 梵 diagram and presides over Antumn. 2. 一 The two stems 庚 辛 correspond to the element 金 (metal). Tlie element metal flom'isl 丄 es in Autumn. Its colour is white ； hence the God of Autumn is called 白 帝， (White God). 3. — Tlie spirit of tlie North is called 主冥； it controls the 坎 diagram and presides over Winter. 4. ― The two stems 主 努 correspond to the element 水 (water). The element water flourislies in Winter. Its colour is black ； lience the God of Winter is called 黑 帝 (Black God). 5. 一 The centre and the two stems 戊 巳 correspond to the element 土 (earth). Its colour is yellow ； hence the God of tlie Centre is called tlie 黄 帝 (Yellow God). 、 . For an account of the 八 卦 eight diagrams, see Mayers, part II., Xo. 241, and Legge Mj 經 passim ； of the 五 寸， five elements, see Mayers, part II., No. 127 ： of the 十 千 ten stems, see Mayers, part II. ， No. 290. 西方之 祌曰蓐 收。 當 兌 ； 而 司秋。 \ 11 一 庚辛屬 金。 金 則旺 於秋。 \ 其 色 白。 故 秋帝 曰 白帝。 Z 三 北方 W 祌曰主 冥。 乘 坎 一 而 司 令。 壬癸屬 水。 水 則旺於 冬。 \ 其 色 黑。 故 冬帝曰 黑帝。 \ 五 中央 戊已屬 土。 其 色 黃。 \ 故中央 帝曰黃 帝。 THE SEASONS. 35 1. 一 At the summer solstice a female principle is produced, on which account the days grudually shorten. 2. ― At the winter solstice a male principle is produced, so the days begin to lengthen. 3. ― AVhen the winter solstice arrives, the rush aslie^ fly- 4. ― When the autumnal season comes, the leaves of the oil plant fall. 5. ― The bowstring turned upwards means the moon has waxed a half, which is on the 8th and 9th. 6. ― The bowstring turned downwards means the moon has waned a half, which is on the 22nd and 23rd. 7. ― When the moon's light is entirely gone, it is called 晦 a name for the 30tli. 1 夏 至一陰 生。 是 以 天時漸 短_ 冬 至一陽 生。 是 以曰 晷初長 ( 冬至 到而鎮 灰飛。 立 ，至 而梧 葉落。 上 弦 謅 月 圓 其 半。 是 称 八 九_ 六 ： 下弦 謅月缺 其半。 是卄 二 三_ 七 月 光都盡 謅之. 晦。 三 十日之 名。 36 THE SEASONS. 1. ― AVlien the moon s light reappears, it is called 朔， a name for the 1st 'day. 2. ― When the sun and the moon face each other, this is called 望， a name for the 15th day. 3. ― The first of tlie moon is the dying umbra ； the second, the next dying umbra ； on the third, tlie moon- light begins to grow ； on the 16th, the umbra begins to grow. 4. -一 翼 曰 ， 朝 一 al'e both terms for to-morrow. 5. 一 " A lucky day," " liappy morn " ~ are both terms for auspicious days. 0. ― " A portion of noon " means a short time. 7. ― " The twilight of the clay " means the evening of the day. 月。 光 復蘚謅 之朔。 初一 曰之一 月 與日對 謅 之 望。 十 五日之 \ 稱。 三 一 初 一 是死魄 。初 二 旁死魄 。初 三 哉 生 明。 十 六飴 生魄。 \ 四 翼日詰 朝。 皆 1W 明 日。 五 穀日吉 旦。 悉 是 一良 辰。 六 一 片 晌卽謅 片時。 七 日 膘乃云 日暮。 THE SEASONS. 37 1. ― 禱昔藝 are expressions for the past ； 黎明, 昧爽 are expressions for the dawn. 2. ― A moon contains three decades. The first ten days (上旬 ) are called 上 ^ ； the second ten days (中旬 ) are called 中 淀 ； the third ten clays (下旬 ) are called 下 In the T'ang dynasty the ministers received their pay every ten days. This pay was called " washing money,1' the ministers being supposed to wash every ten days. The character 综 means " to wash." 3. ― In learning employ fully the three spare times ； night is the spare time of the day, winter of the year, wet weather of the fair. 4. ― To befool one with trickery is called "In the morning three ； in the evening four." See 莊 子 Giles, page 20. " A keeper of monkeys," replied Tzu Ch'i, " said, with regard " to their rations of chestnuts, that each monkey was " to have three in the morning and four at night. But " at this the monkeys were very angry, so the keeper " said they might have four in the morning and three " at night, with which arrangement they were all " well pleased. The actual number of the chestnuts " remained the same, but there was an adaptation to " the likes and dislikes of those concerned. Such is " the principle of putting oneself into subjective " relation with externals." i 疇昔曩 者。 俱 前 日 之 謅。 黎 明 眛 爽。 皆 將曙 之時。 二 國 有 三 浣。 上 旬 十 日爲上 浣。 中 旬十 日爲中 浣。 下旬 十日爲 1 浣。 三 學足 三 餘。 夜者 日 之 餘。 令 者 歳 之 餘。 陰 雨者晴 之 餘。 四 以術愚 人。 曰 朝 三 暮 四。 1. ― To seek advancement in learning is called " Daily progress and monthly advance." See 詩 經 Legge, page 599. 2. 一 " Burning oil to prolong the day " means labour ■day and niglit. An expression used by 韓 文 ^ in his piece called 進 學解 • 3. 一 Turning day into niglit, means turning them topsy-turvy. >See 詩 經 Legge, page 508. nothing is expressed by " having wasted the years and months." 5. 一 To converse with one is termed " to chat on tlie weather (lit ' cold and heat ，).，' 6. ― Hateful are the alternate coldness and warmth of men's feelings. 38 THE SEASONS. s 學求 益。 曰 日就月 二 焚 膏 繼 晷 。 日 夜 辛 ，難_ 俾晝作 夜。 晨 昏 顚 倒_ 四 自愧無 成。 0 虛延歳 月。 五 與 人 共 話。 曰 少 叙 寒 可憎 者人情 冷暧。 七 可厭 者世態 多凉。 7. 一 Despicable is the fickleness (lit liot aad cold) of the world. THE SEASONS. 39 1. ― At the end of the Chou dynasty there was no cold- season on account of the weakness of the Prince of Eastern Chow. The last prince of the Chow dynasty (B.C. 1122-2oo), was called 東周 君. 2. ― When the Ch'in dynasty perished, the year was without warmth on account of the cruelty of the Ying family. was the family surname of the founder of the dynasty. 3. ~ When the T'ai Chieh stars are in a level line it means Peace. The T'ai Chieh or 三 ^ are the three stars in the feet of the Great Bear. These three stars are regarded as symbolical of the ruler, his officials, and the people. 4. 一 When the seasons are regular is expressed by a " precious candle." The expression refers to the story of the dragon which is said to hold a candle in its mouth, the light of which is bright and clear when the seasons are regular, and obscured when irregular. 5. ― A year of scarcity is expressed by " a year of famine." 6. 一 A year of plenty is called " a year of great abundance." 1 周 汞無寒 年。 因 東 周 之 懦弱。 秦 亡無燠 歳。 由 瀛 氏 之 兇殘。 泰階 星平曰 泰平。 時 序調和 曰 玉燭。 ■ 、 0 年豐 曰 大有之 年。 4。 THE SEASONS. 1. ― During the year of famine in the reign of Te Tsmig (B.C. 780-805) of the T'ang dynasty, a drunken man was considered a good omen. 2. 一 During tlie evil year in tlie reign of Prince Wei of Liang those who lay dead from hunger in the wastes were worthy of pity. See Mencius Legge, page 9. 3. ― "A jewel in years of plenty ； " " grain in years of dearth " — terms applied to men pre-eminent for their worth. These terms, now used generally, were originally applied to' 廣 亮 and 廣禽 of the 晉 dynasty. 4. ― " Fuel as cinnamon ； " " food as gems " ― terms- for t]ie high price of fuel and rice. « An expression attributed to 蘇 泰 see Mayers, No. 626. 5. ― Prayers in spring ； thanksgiving in autumn ― the common practice of hnsbandmen. J 唐德宗 之饑年 。醉人 s 瑞。 二 粱 惠王之 凶歳。 野莩堪 憐。 三 豐 年 玉。 荒 年 穀。 香 人品之 可珍。 四 薪如桂 。食如 玉。 香 薪米 w 騰貴。 五 ，春 祈秋 報。 農 夫之 常規。 THE SEASONS. 4 1. ― To go to sleep late and to rise early is the practice of diligent men. See 詩 經 Legge, page 100. 2. ― The splendour of youth never returns ； we should redeem the time. The latter part of the sentence was used by 陶 ^ sea Mayer3, No. 711. 3. ― The days and months will be leaving us ； the resolute scholar should wait for the morn. For the former phrase see 詩 經 Legge, page 174, and for the latter see Mencius, Legge, page 203. 夜寐 夙典。 吾 人之勤 Tar 二 韶華不 再。 吾 輩須當 惜陰。 三 日月 其除。 志 士正宜 待旦。 42 THE COURT. 廷 朝 THE COURT. 1. ― The three Emperors are the 皇 and the five Monarchs are the 帝. The three are heaven, earth, and man. The five are Fuh-Hsi, Shen-Hung, Hwang-Ti, Yao, Shun. 2. 一 Those who with, virtue as a means act humanely are true kings. 3. 一 Tliose who with, force us a means pretend to act liumanely are tyrants. 4. —- The Son of Heaven is the ruler of all under heaven. , 5. ~ A feudal prince was the prince of a State. 6. 一 A republic is where the most exalted position is offered to the most worthy. 7. — An hereditary monarchy is where the throne ■descends to the son. CHAPTER IV. 1 三 皇爲皇 。五 帝 爲 帝。 二 以德行 仁者王 _ 三 以力假 仁者霸 _ 四 天子天 下之主 _ 五 諸候一 國之君 _ 六 官 天下。 乃以位 讓 賢。 七 家 天 下。 是 以 位 傳 子。 1. ― " Under the steps " a term of respect for the Emperor. The phrase refers to steps, below which officers stand to report to the monarch. 2. ― " Below your palace " is a term of respect in addressing the Princes of the Blood. 3. ― Tlie ascending of the throne by the Empei'or is expressed by " the dragon soars." 4. 一 Ministers interviewing tlieir prince is expressed I)y " the Tiger bowing (with liis head to the ground). ，' See 輕 Legge, page 554. 虎 was the name of the earl of 召 more commonly known hj his honorary title of 穆 ^ see Mayers, No. 511. 5. 一 Tlie words of tlie Emperor are called " silken sounds." See 禮 記 B.K. xxx. 7， Legge, page 354. 6. - ~ The Empress' decrees are called " the virtuous will." 7. ― " The pepper-abode " is the place where tha Empress dwells. The walls of the palace apartments of the Empresses of the Han dynasty were smeared with pepper for purposes of warmth and as a symbol of a numerous progeny. THE COURT. 43 1 陛 下尊稱 天子。 f 下尊重 宗藩。 三 皇帝卽 位曰龍 飛_ 人. 臣覲 君曰庹 拜_ 五 皇帝之 000 之 綸 .音0 皇后 之命。 乃稱懿 言。 七 . 椒 房 是 i 后所居 _ 44 THE COURT. 1. 一 " The maple rooms " ― the abode of the Emperor. " Maple rooms," so called because in the 漢 dynasty many maple trees were planted in front of the palace. 2. 一 The Son of Heaven is high and exalted and is therefore called " The Fountain Head." 3. ― The ministers are his props and wings, and are hence called " liis limbs." See 書 經 Legge, page 89. " When the members work joyfully, " The head rises flourishingly, " And the duties of all the officers are fully discharged." 股^ 喜哉、 元首 起哉、 百工 熙哉、 4. ― " The seed of the dragon," "the horn of the unicorn" are both terms of praise for the Princes of t'he Blood. 5. — " The king's deputy," " the second in the country " are terms for the heir-apparent. 6. ― The palace of the heir-apparent is the " Emerald Palace." 1 槻宸 乃人君 所蒞。 天子尊 祟。 故 稱 元 首。 臣鄰輔 翼。 故 曰 股肱。 龍 之 種。 麟 之 負。 俱 譽 宗 藩。 一 五 \ 君 之 儲。 國 W R 。皆 稱 \ 太子。 一 六 一 帝 子爱立 靑宫。 一 THE COURT. 45 1. 一 The Emperor's seal is called " the jade signet." 2. ― The branches of the Imperial kindred are spread out in the T'ien Wang'. The Emperor is regarded as the son of heaven and his kindred is likened to the stars in the 天 漠. 3. ― The Imperial genealogical register is called " tlie precious records." 4. ― " The front star shedding lustre " ― a prayei' that the heir-apparent may live for a tliousand autumns. Three stars in An tares and Scoiyio represent the throne oi the heavenly ruler. The middle star is the Emperor's throne, the front star is the heir-apparent's throne, the after star is the throne of the son of the Emperor's concubine. 5. ― Tliere was a spiritual manifestation on Mount Sung when the Emperor was thrice hailed with the cry " 10,000 years " {i.e. long life). The Empci'or 武 of the Han dynasty, 140-8G B.C., ascended the Sung Hill when his attendants heard the cry thrice repeated, " 10,000 years.1' 帝 印乃是 玉璽。 二 宗 室 之 派。 演 於 天 潢。 三 帝。 胄 之 譜。 名 爲 玉 四 前星耀 彩。 共 視 太 子以 千秋。 五 嵩嶽 效靈。 三呼 天 子以 萬歲。 46 THE COURT. 1. ― " The spiritual vessel," " the great jewel " ― are both expressions for the Imperial throne. From 文中子 and the ^ 輕. 2. ― Fei, Pin, Ying, Ch'iang are each a term for an Imperial concubine. 3. ― The Empress Chiang', who took off her he ad- orn aments and awaited pimisliment, has been praised by the world as a wise Empress. The 宣王 of the Chow dynasty 827-781, B.C., happened to rise late for one or two days. The Empress Ch'iang- blamed herself for this, and, having removed her ornaments, requested tliat she might he punished. The Emperor acquitted her of all blame, and hence- forward devoted himself more energetically to the affairs of State. 4. ― The Empress Ma, who wore coarse clotliing in order to proclaim economy, was regarded by all as a good queen. Ma Hon was the Empress of the Emperor 明 of the after Han dynasty, 58-76 A.D. 1 神器大 寶。 皆 香 帝 位。 二 如嬪媵 嬙。 總 是 宮 三 姜后 脫簪而 待罪。 世稱 晳后。 四 馬后 練服以 鳴儉 共 仲 賢 s。 THE COURT. 47 1. ― Fang Hsiin of T'ang was equal in virtue to great heaven and so excited the three prayers of the frontier officer in Hwa. He prayed that the great Yao might have many riches, long- life, and a numerous male progeny. 多富， 多壽， 多 男子. 2. ― The benevolence of the heir-a]Dparent to the throne of Han was vast small sea. and gave rise to the four chants of the College of Music. The heir-apparent referred to afterwards became the Emperor Ming 明 58-7G, A.T). The four chants were ：一 日重光 fc 月 重輪， 星 重輝、 海 重潤, 唐 放霸德 配 昊 天。 遂 動 華封之 三 祝。 漢 太子恩 覃 少 海。 乃 典 樂府之 48 CIVIL OFFICERS. 臣 文 CIVIL OFFICERS. 1. ― The Emperor has the emblem of coming forth from the 震 diagram and going towards the 離 diagram. ^ 易 輕. 2. ― The meritorious services of a great officer are equal to repairing lieaven and purifying the sun. Said of * 俊 l>y 趙鼎 see Mayers, No. 38. 3. — Tlie three chiefs correspond above to the Three Terraces. The 三 公 comprehend the modern 太 自币 Grand Preceptor, 太傅 Grand Tutor, 太保 Grand Guardian. For 三 台 see page 89. 4. — The High Officers of the Boards correspond above to tlie zodiacal signs. 5. — The Prime Minister's position is in the Terrace (constellation) and lie is the handle (of the tripod). The tripod 一 the symbol of the state ― is supported l)j its handle ― the Prime Minister. The Chinese believe that officials on earth . are represented by stars An lieaven and that, by the appearance of his star, the prosperity or misfortune of an official may be foreseen. CHAPTER 宿郧四 ^三三 帝王 有出震 向離 W 象。 二 . 大臣 有铺天 V 洛日之 劝。 ^上 應三 o 官 上應列 五 宰相 位居台 CIVIL OFFICERS. 49 1. * ― 都 憲中丞 a title for the metropolitan censor. 2. ― 內 翰學士 a term for the members of the Han Lin Bureau. 3. ― " Heaven's messenger " (天使 ) 一 a term ot praise for an Imperial envoy. 4. * ― " Manager of the accomplisliments ，' (司成 ) 一 a polite term for a libation er. 5. ― A lady's patent of nobility is called " a golden flower patent." 6. — The announcement of the senior wrangler's success is called 紫 泥 封- * The official titles, which occupy about a page of the text, have not been translate:!. A full account of all official titles will be found in " The Chinese Government" by Mayers. 4 1 都憲中 丞。 都 御史 之號。 內 翰 學 士。 翰 林院之 1 天 使稱譽 行 人。 司 成尊稻 祭酒。 婦人受 封曰金 花誥。 六 狀元 報捷曰 紫泥封 ( 5。 CIVIL OFFICERS. 價林 堂金三 之箝 以宋二 之覆 以唐— °之滅 馬 口 諫美眞 名 宰金主 聲翰玉 ° 臣珠宗 。相 甌宗 1. ― The Emperor Hsuen Tsung of the T'ang dynasty used a golden bason to cover tlie names of his prime ministers. The Emperor Hsuen Tsnng (A.D. 713-75G) used always to write down the names of his premiers before selecting them. On one occasion he had written down the names of 崔 琳 and 盧 從 愿， and, while debating as to which of the two he should nominate, the heir-apparent appeared before hi in. The Emperor covered the names with a golden bason, and asked his son to guess who they were. The son immediately guessed the two names that had been written. 2. ― The Emperor Chen Tsimg' of the Sung dynasty with precious pearls stopped the month of his censor. The Emperor Chen Tsung (A.D. 998-1022) being afraid that his minister 王 旦 would upbraid him for a certain line of action be had resolved on taking, sent for him, and, having filled him with wine, presented him at parting with a bottle for the use of his wife and children. Oa his rotum Wang opened ifc, and found it full of beautiful pearls. Wang Tan, knowing the Emperor's intention, remained silent. . For an account of Wang Tan see Mayers, No. 821. 3. ― " The golden horse," " the jewelled hall " terms of respect for the reputation of tlie Han Lin. 武帝 of the Han dynasty (B.C. 140-8G) had the image of his horse cast in copper and placed at the door of the Han Lin Bureau. " Jewelled hall"— a term first used by 太 宗 (A.D. 97G-998)' of the Sung dynasty on a scroll which was hung up iiL the Han Lin, 1. ― " The red chariot hood," " the black cover " 一 the awe inspiring insignia of the prefect. These insignia were used in the Han dynasty. 2. ― The T'ai Fu is called the illustrious Duke of the Red Chumber. 3. ― Th.3 prefect is called the great guardian of the yellow hall. " Yellow hall," so called because the prefects of Wu ( )，■ having had their offices frequently burnt down, smeared them over with orpiment ( ^ ). 4. ― The salary of the Governor of the Imperial Pre- fecture of 天府 is 2,000 piculs (of rice). 5. ― The chief custodian had five dappled horses. 6. ― A provincial inspector is complimentarily called "an inspector on behalf of the Emperor." 7. 一 " Pointing to the day of high promotion " is to offer an anticipatorv congratulation to officials. 8. — First arrival at one's post is called " to descend from the chariot." CIVIL OFFICERS. * 轔皂 釜。 仰 郡 守之威 儀。 二 台輔 曰紫閣 名^。 知府 曰黄堂 太守。 府尹 之祿二 千石。 太守之 馮五花 驄。 代天巡 狩。 贊 稱 巡 按。 七 栺日高 陞。 預 賀 官 僚。 A 初到 任曰 下車。 1. ― Applying for leave to retire from office is called "loosenino" the tassel." refers to the tassel or tape attached to the seals of office. 2. ― The terms "Fence" "Wall," "Screen," "But- tress " 一 a Treasurer (方 伯) 一 the same as the ancient feudal chiefs. See 詩 經 Legge, page 503. " Good men are a fence ； the multitudes of the people are a wall ； great States are screens ； 、 great families are buttresses." 介人 維藩、 大師 維垣， 大邦 維屏、 大宗 維翰、 3. ― u Black cords," " a copper seal " ― (badges of) a magistrate who corresponds to the ancient territorial barons. 4. 一 Eunuchs attend to the regulations prohibiting entrance within the palace, and are therefore called u the cloorkeeping" officials." 5. ― The court officials all insert a tablet ( ^ ) in tlisir girdles (糸中 )， and are therefore called 精 糸申. 52 CIVIL OFFICERS. 1 告 致仕曰 解組。 二 藩垣 屛翰。 方伯猶 古諸侯 之國。 墨綏銅 章。 令 尹 卽 古 子男之 邦。. 太 監掌鬧 門之禁 令。 故 名 鬧宦。 朝 臣皆搢 纫於紳 ffl 。故 曰 搢紳。 CIVIL OFFICERS. 53 1. ― Hsiao and Ts'ao, who were the prime ministers of the Emperor Kao of the Han dynasty, had been clerks. The Emperor Kao Ti was founder of the Han dynasty and ruled from B.C. 206-194. Hsiao and Ts'ao were two of his adherents. For an account of them see Mayers, N"os. 578 and 7G7. In their time there was no paper ； writing was done on bamboos by means of a sharp instrument ； hence the expression 刀 2. ― Chi Yen, prime minister to the Emperor Wu of the Han dynasty, was indeed a minister of state. Hi Yen was famous for his fearless denunciation of what he considered wrong, and frequently remonstrated with the Emperor Wu (B.C. 140-86), who entitled him Kf 土 稷 之 臣， the minister of the spirits of the land and grain, which govern the well-being of the Empire (see Mayers, No. 605). 3. ― Shao Po administered the government of Prince Wen, his abode happening to be under a sweet-pear tree. After generations, in consideration of his loved memory, could not bear to have the tree felled. See 詩 輕 Legge, page 26. This umbrageous sweet-pear tree ； clip it not, hew ifc not down. Under ifc the chief of Shao lodged. 蔽莆 甘棠、 勿翦 勿伐、 召伯 所茇、 See also Mayers No. 238, and No. 593. 忍其下 舍王召 H 伐遺 4 甘之伯 其愛人 棠政布 樹:^ 思之 «文 O 1 蕭 曹相漢 高。 曾 爲 刀 0 S 二 钗 黯相漢 武。 眞 是 社 稷 臣。 1. ― K'ung' Ming, who had talents fitting him to aid an Emperor, lived retired in a hut of straw. Hsien Chu, cherishing his illustrious reputation, thrice visited liis hut. . 諸葛亮 alias 孔 明 was the counsellor of 劉 備, who was enabled to establish himself upon the throne under the title of 先 主 through the military skill and wisdom of his adviser. For an account of the former see Mayers, No. 88 ； of the latter, Mayers, No. 415. 2. ― The fish head councillor, Lu Tsiuig-tao, was of an unyielding disposition. So called from hi。， surname, which is written with a fish at the top. He lived in the 宋 dynasty. 3. 一 Tlie bon-vivant minister, Lu Huai-shen, was incompetent for the office he held. Lu Huai-shen was one of the ministers of ^ 宗 A.D. 713- 756 of the T'ang dynasty, and was notorious for shirking official responsibility. Ilunce the title " the bon-vivant minister." 4. ― Wang Te-yung was called " Master Black Wang." 王德用 (A-D. 979-1 or>RV a famous commander who had a very black face and a fierce warlike look, while from his neck downwards *:is skin, was very fair.. For an account of him see China Review, Vol. xiv., page 166. 54 CIVIL OFFICERS. 孔明有 王佐. W 才。 甞 隱草 t 之 中。 先 主 慕 其 芳 名。 乃 三 顴其廬 _ 魚頭參 政。 魯 宗 遨秉性 骨鲠。 三 伴食宰 ffi 。盧 懷 慎 居位無 能。 王德用 人稱黑 王 相 4一。 CIVIL OFFICERS. 55 1. 一 Cliao Pien of the Sung d}7nasty was called in Lis generation by the title of the " Iron-faced censor." Chao Pien lived in the time of 仁宗 A.D. 1023-10G4 and was famous for his fearless denunciations of the gi'eat, hence the sobriquet " iron-faced censor," 2. ― Liu K'uan of tlie Han dynasty punished the people with a whip of rashes (merely) to mark the disgrace. Liu K'uan, who was a model of patient forbearance, lived in the time of 桓 帝 A.D. U7-1G8. When prefect of 南 陽， instead of flogging in the usual way, he used to punish offenders by whipping them with a whip of rashes in order to make them feel cl sense of shame rather tliuii actual pain. 3. ― Hang Chinig-slian kept liimself so pure that when lie had watered his horses lie threw money into the water (to pay for what had been used). 4. ― Li Shan-Kan was direct and outspoken in his utterances, and all declared " the male phoenix sings facing the sun " [i.e. the Emperor)." See Legge 詩 經， page 484. Li Shan-Kan was the first of the censors since the time of 裙 遂 良 {see Mayers No. 117) who dared to remonstrate with the Emperor. The comparison of his utterances to the singing of tlie phoenix means that remonstrances such as his were very rare. 1 宋趙 忭世號 鐡面 御史。 二 漢 劉寛責 民。 蒲 鞭 示 辱。 三 項 仲山潔 己„ 飮馬 投錢。 四 李 善感直 1W 不 諱。 兢 稱 ^ 1. ― Chang Kang of the Han dynasty was impartial in his denunciations, but proclaimed in plain terms against the "jackals and wolves in office." Chang Kang lived in the time of 順 帝 (A.D. 126-145) of the Han dynasty, and was loud in his denunciations of 凝 冀 and his brothers, whose sister was the Empress. (For an account of 菜 冀 see Mayers, No. 384). 2. ― The people loved tho government of Teiig Hon and endeavoured unsuccessfully to detain him in office. 3. 一 They were disgusted with the rapacity of tlio magistrate Hsieh, and in vain tried to drive him away. 鄉 侯 and 謝 令 were magistrates of 吳 都， the former being as popular as the latter was unpopular. 4. 一 Wlien Lien Fan was the prefect of Shuh, the people sang the "Five pantaloon " ditty. Lien Fan abrogated the restrictions forbidding the use of lights at night for fear of fire, on which the following song was composed and sung by the people, who were grateful for thus having an opportunity of increasing' their earnings by night-work ： ― 廉 叔度、 來 何暮、 不 禁火、 民安作 > 昔日 無襦、 今 五祷、 56 CIVIL OFFICERS. 1 漢張綱 彈劾無 私( 值 斥豺痕 當道。 民愛 鄧侯之 政。 挽 之 不 留。 人嫌 謝令之 食。 推 之 不去。 廉范守 蜀都。 民歌 五 to CIVIL OFFICERS. 57 1. ― When Cliang Han was prefect of Yii Yang, eacli stalk of wheat had two ears. _ Chang Han lived in the time of 光武 (A.D. 25-58) of the after Han. During his administration of Yii Yang, the people became very prosperous and used to sing ： ― 桑 無附枝 a 麥穗 雨岐、 張苕 爲政、 樂 不 可支、 2. 一 When Lu Ku ng was magistrate of Chung-moa, there was the prodigy of a tame pheasant under a mulberry tree. Lu Knng' lived in the time of the after Han under the reign of 章 帝 A.D. 76-89 and was magistrate of Chung-mon, the modem K'ai-fung-fu. His administration was said to have been characterised by three peculiarities which were described as follows ： ― 蟢不 入境、 化及 禽獸、 童子 有仁' 仏 Owing to the humanity of the boys of the place, who did not maltreat the birds, the prodigy recorded in the text occurred. 3. ― When Kuo Chi was prefect of Ping Chou, the boys met him riding* on bamboo horses. Kuo Qhi, who lived in the time of the after Han dynasty, was famous for his good government. When on a tour of inspection he was met by a number of youths riding on bamboo horses, who, when questioned by him, said that they had come to meet him in order to evince their joj at his arrival. When he retired from his post, he was again accompanied by these boys riding in the same manner. 張 堪守漁 陽。 麥 穂 雨 二 魯恭 S 中 卒 令。 桑 下 有 瞓雉之 異。 三 郭 汲爲幷 州 守。 兒 童 有 竹馬^ 58 CIVIL OFFICERS. 1. 一 The career of Hsien-yii Tzu Chun was indeed guided throughout by a happy star. This phrase was used by —馬光 (A.D. 1009-108G), who employed Hsien-yii as a salt commissioner. 2. — Ssu-ma, Duke Wen, was verily tlie living BuddKa of ten thousand families. For an account of 司 馬 see Mayers, No. 650. He was so esteemed by the people during his lifetime that he was worshipped in 10,000 families. Hence the expression in the test. - 3. —- " The Phoenix does not perch, upon the thorn " was used in praise of Ch'iu Hsiang when registrar. Ch'iu Hsiang lived in the time of the after Han, and, though holding a subordinate position, was esteemed among the people for having rendered an unfilial son dutiful to his mother. Hearing of this, his superior promoted him saying ： ― 蠻鳳^ 棲枳 棘、 百里 非大賢 之路、 4. ― When P'an Yo was magistrate, Ho . , Yang was planted throughout with peach trees. P'an Yo lived in the Tsin dynasty. When magistrate of Ho Yang, if any of the people were in debt, he himself settled the claim against them, but made them plant a peach tree. When he retired from his post, the whole district was covered with peach trees. 鮮于子 駿。 寧 非 一 路 福 星。 二 司馬温 眞 是 萬 家 生 佛。 鸞鳳 不棲枳 棘。 羡 仇 香之爲 主簿。 河陽遍 種桃花 。乃 潘岳之 S 縣官。 CIVIL OFFICERS. 59 1. ― When Liu Kim was magistrate of Chiang Lin 5% tlie wind veered round and extiDguished a fire. Liu Km] lived in the time of 光武 (A.D. 25-58) of the after Han. Once on the occasion of a fire he kneeled before it, which caused the wind to veer round and extinguish the flames. 2. ― When Ku'ng Sui was prefect of Po-hai, lie made the people sell their swords to buy oxen. Kung Sui lived in the time of 宣帝 (B.C. 73-48) of the Han dynasty. For an account of him see Mayers, No. 286. By offering amnesties to the robbers who infested his territory, he induced them to abandon their life of brigandage and to turn to honest labour. 劉昆 宰江 陵。 昔 日 反 龔 遂守徵 海 。令 民 賣 刀 買牛。 三 此 皆德政 可 歌。 是 以 令名 攸著" 3. ― All the above are examples of virtuous government, worthy of song, and have thus rendered their names famous. ― 6o MILITARY OFFICERS. 職 武 MILITARY OFFICERS. 1. 一 Han, Liu, On, Su are the most distinguished of litterateurs. 韓 俞 (A.D. 788-824) see Mayers, No. 158. 柳宗元 see' Mayers, No. 419. 歐陽修 see Mayers, No. 529.. 蘇 傘式' see Mayers, No. 623. 2. ― Cli'i, Cliien, P'o, |MulT are the most remarkable among military leaders. Q 起 see Mayers, No. 544. 王 |g see Mayers, No. 823.. 廉 頗 see Mayers, No. 49. 李 牧 see Mayers,. No. 360. 3. 一 Fan Chung-yen had myriads of armed soldiers in his breast. For an account of Fan Chung-yen see Mayers, No. 124. The' above phrase was applied to him by the Bactrians. against whom he was waging war. CHAPTER VI. 鼷 蘇。 固文 人之 最著。 起 > ^ 鼠 牧。 乃 醫 將 w 多 奇。 范 伸 淹。 胸 中 具 藪萬 甲兵。 MILITARY OFFICERS. 61 1. ― Hang Yii of Cli'u had 8,000 followers at Chiang Tang. For an account of Hang Yii see Mayers, Xo. 165. After his defeat at Chiang Tung- lie lamented the loss of his numerous followers who had accompanied him on the expedition, and committed suicide. 2. ― The military strategy of Sun Pin and Wu Chi was worthy of praise. For an account of Sun Pin and Wu Chi see Mayers, No. 635 and No. 866. 3. ― The militai 了 tactics of Yang Tsu and Wei Liao were unfathomable. 矛齎 宜 served under Duke 景 of Ch'i who made him minister of war ( 司 馬 ). 尉 '僚 was a native of 魏 and a disciple of 鬼 谷. Both were authors of works on military tactics. 4. ― Chiang T'ai-kung wrote the six tactics. For an acconnt of him see Mayers, No. 257. He wrote a book called the 六 |g. 5. 一 Hwang Sliih-kung wrote the three strategies. For an account of him see Mayers, No. 223. 6. 一 Han Hsin said, with regard to the command of men, " the more the better." I'or an account of Han Hsin see Mayers, No. 156. 1 楚 項 羽。 江 東 有 八千 子弟。 孫 臢 吳起。 將畧 堪誇。 三 穰苴尉 繚。 兵 機 莫測。 四 姜 太公有 六 韜。 黄石^ 有 三畧。 六 韓信將 兵。 多 多 益善。 62 MILITARY OFFICERS. 1. ― Mao Sui ridiculed all as " very unimportant ordinary creatures." These words were nsecT by Mao Sui in speaking of the persons who, along* with him, formed the deputation from the State of to Through the exertions of Mao Sui the Prince of Ch'u was induced to form an alliance. 2. ― The men of the barbarous tribes were like serpents and pigs (i.e. cuuning and greedy). 3. ― A brave and courageous soldier is like a 魏零休 (a powerful wild beast, valiant in fight) . 4. ― A great general is called a citadel of defence. 5. — A military officer is termed " a military cap." 6. — A General in Chief (都督 ） is called 大 鏔國. 7. — A Brigade General (總兵 ） is called 大總 戎. 8. 一 都 蘭 is the same as 都 司 (First Captain). 9. 一 參 戎 is the same as 參將 (Lieutenant Colonel). 乇遂 譏衆。 錄碌 無奇。 一 11 一 夷狄 之人似 蛇豕。 H 一 驍勇 之士曰 餽維。 一 四 一 大將曰 千城。 五 一 武士曰 武弁。 ^ 督 稱爲大 鎭國。 .\ 總兵 稱鴆大 總戎。 I 閬卽是 都司。 . \ 參 戎卽是 參 將。 \ 1. ― Tho commander of a thousand is called 戸 侯 ； the commander of a hundred 百 宰. 2. ― A gate made from chariots is called " a thill gate." 3. ― Proclaiming victory in war is expressed by 露布 (to publish abroad). 4. ― An inferior killing a superior is expressed bj ^ 5. 一 A superior attacking an inferior is termed 征. 6. ― To cross swords is called " opposing ramparts." 7. ― To sue for peace is called 求成. 8. ― A return from victory is called " a triumphant return." 9. ― Flight after a defeat is called " running north." MILITARY OFFICERS. 63 千戶有 戸侯之 仲。 百 戸 有百宰 以車 爲戶曰 轅門。 顯揭 戰功爲 露布。 下 殺上謅 之弒。 上 伐下謅 之 征。 交鋒爲 對壘。 七 求和曰 求成。 八 戰滕而 S 。謅 之 凱旋。 九 戰敖而 走。 謅 之 奔北。 64 MILITARY OFFICERS. 1. ― To wreak vengeance on behalf of one's prince is called " hostile passion." 2. ― To save the country from danger is expressed by " zealous in tlie cause of one's prince." 3. — " Their spirit broken and tlieir hearts cold with fear " ― a metaphor for the appearance of a subdued enemy. Such was said to have been the feelings of the 西 on hearing of the names of 韓 玲 and 范 伸 》 庵. 3 a. ― " Pigs rushing and wolves riinning " 一 a meta- phor for the appearance of the barbarians and captives springing across the bridge. This sentence appears in some texts instead of No. 3. 4. ― The sound of tlie wind and tlie cry of the cranes frightened out of their wits the routed soldiers. This refers to the defeat of the army of 秦 under 符 堅 by 謝 ^ the General of Tsin (晉 ）• The troops of Ch'in Avere so alarmed that they thought the sound of the wind and the cry of the cranes were tlie soldiers of the enemy. 5. ― Feng I of tlie Han dynasty, when others were talking of merit, stood alone under a lage tree and did not boast of his achievements. Feng I died A.D. 84. For an account of hiai see Mayers, No. 136. 1 一 爲 君洩恨 HI 敵愾。 I 二 一 爲 國救難 In 勤王。 三 一 破膽心 寒。 比 敵 人懾一 服 之狀。 \ 三 ！ 豕突獏 奔。 比 夷 虜跳一 粱 之狀。 一 四 一 風聲鶴 S 。驚 士 卒敫一 北 之魂。 一 五 \ 漢馮異 當 論 功。 獨 立 \ 大 樹 下。 不 誇 己績。 一 MILITARY OFFICERS. 65 1. ― AVhen the Emperor W en of the Han dynasty was distributing rewards to the troops, lie went in person to the small-willow camp, reining in liis horse and making it walk slowly. W6n Ti B,C. 179-150. For an account of 周 亞 夫， who was in command of the camp in question, see Mayers, No. 74. 2. ― Fu Chien boasted that lie had so many soldiers that they could stop the carrent of the stream by throwing in their whi]^s. For an account of Fa Chiea see flayers, No. 141. The above phrase was used hj him in answer to the warnings of 符 搭虫 aucl others against the dangers 。ftlH) 長江. 3. ― Mao Sai boasted of his* distinguislied ability that (unlike an awl) if placed in a bag, it would force its way out, handle and all ！ The ruler of the State of 趙 was sending 趙 勝 to ask assistance from the State of 楚 against the State of ^,. Mao Sui, who 、vas a guest of Ohao Shcng, asked that he miglifc be allowed to accompany the mission, to which the former replied ： ― " Men of ability arc like : " an awl in a bag ； the point appears at once. Now yon " have been my gaesfc for three years. I have seen " nothing reinavlcaltlc in you." Mao responded that his ability, if placed in a bag, would not, like an awl, only show one point, but would display itself altogether. 5 1 1 漢文、 帝甞勞 \ 軍。 親 幸細柳 \ 營。 桉 轡 徐行。 \ 11 一 苻堅 自誇將 一 廣。 投鞭 可以. \ 斷 流 a \ 三 一 毛遂 自薦才 \ 奇。 E 囊便當 一 画。 朋 0 66 MILITARY OFFICERS. 1. ― Ashamed of being of the same rank with K'uai and others, Han Hsin was degraded and made (marquis of) 淮 陰- For an account of Han Hsin, see Mayers, No. 15G. He was degraded from being Prince of Ch'u ( 王 ) to the government of T'ai Yiian, with the title 淮 陰 候. For an account of 樊 p 會 see Mayers, No. 126. 2. ― Not having the face to see the people of Cliiang- tung, Hsiang Yii was ashamed to return to his old home. For an account of Hsiang Yii, see Mayers, No. 1G5. Hsiang Yii reached 烏 江 after his crushing defeat at the hands of Li a Pang. It was suggested that he should procure recruits for his nrmy from Chiang-tun g, but Hsiang Yii replied that Avben last he set out from Chiang-tung 8,000 followers attended him, not one of whom had returned, and asked how he could face the people there again. 3. ― Han Hsin submitted to the disgrace of crawling* under another's legs. For Han Hsin see ante. "When he was young one of his contemporaries dared him to put him to death under penalty of creeping under his fork. Han Hsin sub- mitted to the indignity and when he rose to power he promoted the person who had been the cause of it, pointing out that if lie had killed him, he would not have gained the renown lie afterwards attained. 羞 與 喰 等 伍。 韓信 降作淮 二 無面見 江東。 項须 1 羞歸故 三 韓 信受. 胯下 之 辱。 MILITARY OFFICERS. 67 1. ― Chang Liang had the liumility to return the sandal. For an account of Chang Liang see Mayers, No. 26, where will be also found the story of the sandal which Chang* Liang picked up and handed back to a poor old man who had dropped it, and who in return gave him a book from which Chang Liang derived the wisdom which made his career such a success. 2. ― Wei CL'eng was a swineherd. For an account of Wei Ch'eng, who was one of the generals of 武 帝 of the Han dynasty, see Mayers, No. 843. 3. ― Fan K'uai was a dog butcher. For Fan K'uai see above, page 6G. 4. 一 In looking for a officer do not look for perfection. Do not reject a " buckler " and " citadel " general on account of two eggs. 5. 一 Use men as you use wood ； do not, on account of a rotten inch., reject a thick piece of timber [lit a piece of timber equal in circumference to the embrace of a man's arms). The Prince of Wei (衞) dismissed 荀 變 because, in collecting the taxes of the people, he eat two of their eggs. 子 思 remonstrated with him as in the above two sentences. i 張一艮 有進履 之謙。 二 衞靑 S 牧豬 之奴。 三 如 d • 樊喰潙 屠狗之 輩。 四 求士莫 求全。 毋以 二 卵 棄干城 之將。 五 用人如 用木。 毋以寸 朽 棄建抱 之材。 ■68 MILITARY OFFICERS. 1. ― To sum np ― the superior man's position may sometimes be hunible, sometimes exalted, the hero's purpose may sometimes find scope, sometimes not. It would be impossible to treat in detail of all the heroes from ancient times. If it is desired to inquire more minutely into military tactics, the military classics should be read. 1 總 之君子 w 身。 可小 可大。 丈夫 之 志。 能 屈 能 伸。 自. 古 英雄。 難 以 枚 舉。 欲 詳 #- 弯 貝 須 .«k 力 1覽 武 輕。 GRAND-PARENTS AND GRAND-CHILDREN, 69 PARENTS AND CHILDREN. CHAPTER VII. 子 夂孫祖 GRAND-PARENTS AND GRAND-CHILDREN PARENTS AND CHILDREN. . ― What are the five Cardinal Relations 五 倫 一 {!)■ 君臣 Between sovereign and subject. 夂子 father and son. (-3). 兄弟 elder brother and younger. 00. 夫婦 husband and wife. (5). 朋友 friend and friend. 2. ― What are the nine degrees of blood relationship 九族一 GO. 高祖 Great-great grandfather. (2). 曾 祖 Great granclfather. (5). 祖父 Grandfather. {4). 义親 Father. (5). 巳身 Self. (6). 子 Son. (7). 孫 Grandson. {8). 曾孫 Great granclson. (9). * 孫 Great-great grandson. 1 何謂 五倫- 君 Hi 义 { 兄 ^夫^ 朋友。 何 國 九 國 已化 1^ ^ 70 GRAND-PARENTS AND GRAND-CHILDREN, PARENTS AND CHILDREN. 1. -— The first ancestor is called " the nose ancestor." So called because the nose is said to be the first of the features that is formed. 2. ― Remote descendants are called " ear-grandsons." So remote that they can be heard of only and not seen. 3. ― The building up, of a family by father and son is •called " willing to complete the roof and to raise up the hall." See 書 經 Legge, page 371. " But when a deceased father, wishing to feuild a house, had " laid out the plan, if his son be unwilling to raise " up the hall, how much less will he be willing to " complete the roof ？ " 若考 作室， 旣底 法厥， 子乃 弗肯堂 矧 肯構、 丄 一 When father and son are botli excellent, it is said " like father like son." 5. ― Grandfathers are called " royal fathers " ； fathers, r- venerable princes." These expressions are from the 爾 牙佳 and 易 經. 1 I) 始祖曰 鼻祖。 一 ) ) 二 \ 遠 孫曰耳 孫。 》 1 二 \ 夂 子創造 曰肯構 肯 堂。 一 四 \ 夂 子俱賢 曰是父 是子。 一 祖稱王 „ 曰 嚴 一 君。 1. ― Father and mother being both alive is expressed by "the cedrela and hermocallis are both flourishing." The " cedrela " is said by 子 to be a tree which lives for 8,000 years ； hence applied to a father in the hope that he may have a long life. The " hermocallis " is called also the because it causes one to forget sorrow, and the 宜 男 草, because it is said that if a woman wears it, she will bear a son ； hence applied to a mother. 2. ― AVhen sons and grandsons are prosperous is expressed by " the fragrance of the orchid and cassia ascends." 3. 一 " The pine rears its head aloft," like unto the way of a father ； " the rottlera bows its head low," like a son in his humility. The philosopher 商 informed the sons of the Duke of Chou, 白 禽 ；lll〔l 康 叔, that the pine may be compared to a father and the rottlera to a son. 4. ― "He who will not appear to be stupid and deaf " will not do as a mother or fnthei'-iu-law." This was a proverb used by the Emperor 代 宗 (A.D. 7 G3- 780) to his minister 郭 子 儀， who had brought his son before the Emperor to be punished on account of his having quarrelled with his wife, who was the daughter of the Emperor. GRAND-PARENTS AND GRAND-CHILDREN, Jl PARENTS AND CHILDREN. 1 夂毋俱 存。 謅 之 椿 萱 竝 茂。 二 子孫發 達。 謅 W 蘭桂 騰芳。 三 喬 木高而 仲。 似 ^ 之 道。 梓 木 低 而 俯。 如 子之卑 _ 四 不痴不 嬰。 不 作 阿姑阿 翁。 72 GRAND-PARENTS A XI) GRAND-CHILDREN, PARENTS AND CHILDREN. 1. 一 When one has got the hearts of liis parents and is in entire accord with, them he may be considered a man and a son. See Mencius Legge, ]:age 190. 2. —— To hide a father's faults is called 幹 &e 易經 • 一 3. ― Rearing an adopted child is called 螺 玲. See 詩 經 Legge, page 334 and Jennings, page 223. In the midst of the plain there is pulse, And the common people gather it, The mulberry insect has young ones, And tlie spliex carries them away. 中原 有菽、 ffi 民 采之、 螟岭 有子、 蜾 羸 R 之、 The Ming-ling is a small green insect, generally found on the mulberry tree, but also elsewhere. The $ 果 赢 is the sphex or solitary wasp, which carries away the young of the Ming-ling into its hole, Avhere it is supposed they are changed into young wasps. 4. 一 " Sons should be born like Sun Chung-mou " —— the words used by Ts'ao Ts'ao in praise of Sun Cli'iian. For an account of Sun Chung-mou see Mayers, No. 632. 1 得親順 親。 方 可 爲人 爲子。 0 父 愆。 名 爲 幹 蠱。 - 育義子 。乃曰 螟 蜍。 四 生子當 如孫伸 謀。 曹 橾 羡孫權 之語。 GRAND-PARENTS AND GRAND-CHILDREN, 73 PARENTS AND CHILDREN. 1. ― " Sons should be born like Li Ya-tzu," waB Chu Wen's exclamation with regard to Ts'im-hsii. For an account of Li Ts'un-hsii see Mayers, No. 375. 2. — " With pulse and water as joyful offerings " ― the joy of a poor scholar in nourishing* his parents. See 禮 霧 已 Legge, Vol. 1.， page 182. 3. — "Educating one in the right and proper way "― the strictness of a futher in teaching a son. See 左 傳 Legge, pages 11 and 14. 4. ― A son continuing the trade of his futher is expressed by " carrying on the sieve and the fur (making)." See 禮 記 Legge, Vol. 1" page 90. 】 生子 須如李 亞子。 * 温 歎存聶 之辭。 菽水承 歡。 貧 士 養親之 身 三 義方是 訓。 夂 親 教子之 嚴。 四 紹箕裘 。子承 夂業。 恢先緖 。子振 家鼙。 5. 一 By enlarging the patrimony of his predecessors- the son increases the family's reputation. 74 GRAND-PARENTS AND GRAND-CHILDREN, PARENTS AND CHILDREN. 1. ― " Both joys remain " (means) father and mother are both alive. 2. ― "A double joy remains " (means) grandparents and parents both alive. 3. ― " Securing comfort and support to his son " is used in speaking of a grandfather who has enriched his descendants by the result of his labours. See 詩 經 Legge, page 4G3. Did not King Woo show wisdom in his employment of office. He would leave his plans to his descendants and secure comfort and support to his son. 武王豈 不士、 飴厥 孫謀、 以燕 翼子、 4. 一 " Able to walk in the steps of their forefathers " is an expression for grandsons worthy of their uncestors. See 詩 經 Legge, page 460. 5. ― Praising* a man who has a worthy son we say '"the appearance of the omen of the unicorn's feet." See 詩 輕 Legge, page 19. The appearance of the lin or unicorn was supposed to be the sign of a golden age and of the appearance of a sage. 】 1 一 具慶下 。夂毋 皆存。 一 二 重 慶 下。 祖 夂倶在 。一 燕翼 § 謀。 乃 稱 袼 後 之 祖。 克繩 祖武。 是稱象 賢 之孫。 五 稻 人有令 子。 曰 麟 趾 呈祥。 GRAND-PARENTS AND GRAND-CHILDREN, 75 PARENTS AND CHILDREN. 1. 一 Speaking of an officer who has a worthy son we say, " completing the beauty of the phoenix plumage." An expression used by the emperor 武 帝 of the Sung dynasty regarding 超 son of 該 f ， whose name was fl. (Phoenix). —― 2. — -In killing his father and setting liimself up wliat remnant of natural feeling had Yang Kwang of the Stii Yang Kwang slew his father 文 ^> of the 隋 dynasty and set himself up as Emperor. 3. ― In slauglitering his son to please his prince where was the liumanity of Yi Ya of Oh'i. Duke ij^ of boasted that lie had tasted dishes of all kinds, but did not know the taste of human flesh. Yi Ya thereupon slew his son and boiled him for the dnke. 4. ― " Pleasing oneself by distributing sweetmeats " ― thus Wang Ilsi-cliih amused himself by playing with his grandsons. For an account of Wang Hsi-chih see Mayers, No. 796. 5. ― So many descendants had Kwoh Tza-i that lie •could only nod his head when they paid their respects. They were so numerous he had not time to address them, but could only nod to them. For an account of Kwoh Tzu-i see Mayers, No. 806. 1 稱 宦有贅 郧。 曰 鳳 乇 濟 美。 二 殺夂 自立。 隋楊 廣 之天性 何存。 三 殺子缁 君。 齊 易 牙之人 >5 獒在。 四 分廿以 娛目。 王 羲 之弄孫 自樂。 問安惟 S 額。 郛 子儀 厥孫最 多。 76 G RAND-PARENTS AND GRAND-CHILDREN, PARENTS AND CHILDREN. 之 杖伯四 之 檄毛三 子 親戲二 毋子 和一 老因 。兪 存 S 義 之老 °彩 之#九 °毋泣 ° 親捧 孝萊娛 賢郢教 O O 1. 一 The compounding of pills to teach lier son was the excellence of the mother of Chung Ying. The mother of Liu Chung-ying ( 糊! 仲 郭 ), who flourislicd in the T'ang dynasty, used to make her son eat, at night, pills compounded of bear's gall and other substances, in order to promote diligence by keeping- him awake. 2. ― Disporting in gaudy garments to please his parents ― such was the filial piety of Lao Lai-tzo. Lao Lui-tsz 萊 子》 a legendary character who flourished in the Chou dynasty. It is said that when he was seventy years of age, he used to behave like a child before his parents, who were still alive, so that they might not think they were getting old. One of his modes of amusing them was to dress himself in a fantastic garb and gesticulate before them. 3. 一 Mao I accepted an appointment because his parents were still alive. Mao I accepted office when his parents were alive, as he thought it wo old please them. When they died, lie t,t once retired from public life. 4. ― Po Yii cried when whipped because his mother was old. Han Po Yii wept not on account of the pain, but because lie did not feel the whipping as much as formerly, by which he knew that his mother was becoming more infirm. The phrase is sometimes expressed 被 笞 而 泣. GRAND-PARENTS AND GRAND-CHILDREN, 77 PARENTS AND CHILDREN. 1. ― " Leaning against the door (of her own home) and " the gate (of the village) " is said of a fond mother looking out for her son. This phrase was uttered by the mother of 王 孫 賈, who was in the service of the King of Ch'i ). He went on service with his King and returned without him, for which his mother upbraided him. He finally avenged the murder of his King by putting to death his murderer. 2. ― " Ascending the bare and wooded lieiglits (and looking towards his home) " is said of tlie absent son thinking of his parents. See 詩 輕 Lcgge, page 167. 3. ― To love without difference of degree is expressed by " the affection for the child of a brother being the " same as that for the child of a neighbour. " This is borrowed from Mencius see Lcggc, page 134 "Sen " reported this reply to Mencins who said, ' how, do " you really think that a man's affection for the child " of his brother is merely like his affection for the " infant of a neighbour.' " 4. 一 Having eometliing in common is expressed by " my father is yonr father." ' These words were uttered by 劉 邦 when 項 刺 threatened (B.C. 203) to put to death the father of the latter unless lie withdrew his troops from a city which he was storm- ing. Liu Pang replied that, as tbcj two had entered into a bond of brotherhood in connection with the cause of 懐 干， their father was the same, and he trusted that if 項 羽 really intended to cook their common father, he would be good enough to give hi in a cup of his broth. 錢翁同 。分 四 ° 卽曰 °有 若吾相 ^子 #愛三 ° 如曰 °無 鄰兄差 0 HI BI 二 遊子思 親。 陟岵 陟 屺。 7S GRAND-PARENTS AND GRAND-CHILDREN, PARENTS AND CHILDREN. 1. ― The eldest son is the guardian of the ceremonial vessels. This refers to the eldest son presiding over the family sacrifices. 2. ― A good son can uphold the family. 令子^ 唐書. 克家 ^ 易 經. 3. ― A son who throws lustre on his ancestors is called " one who fills the village with liis praises." When 賈 充 of the Chin dynasty was born, his father said that in him he had a 間 之 慶 and he was conse- quently named 充 with the literary appellation ^ 間. 4. 一 The son who excels his father is said " to step <{ beyond the foot print (of the old horse)." ― See 字 囊暑 ' 5. — " Such mild fragrance ！ " " Such inspiring beauty ！ " are words of praise for another's child. The former expression was used by 山 壽 of 王 衍 ： the latter was applied to 桓温 by 温 jig. * 晉書. 5. 一 " A vessel for the state " ； " A pearl in the palm ,r are designations for another's children. The first expression was applied to 房&齢 when young. The second expression is a quotation from the poet 杜 甫. 長男爲 主器。 -\ 一1 一 令子可 克家。 \ 1一1 一 子 光前曰 充閭。 一 四 子 過夂曰 跨竈。 \ 苹馨英 物。 皆 是 羨 \ 人 之 兒。 國器掌 珠。 悉 是 稱 人 之子。 GRAND-PARENTS AND GRAND-CHILDREN, 79 PARENTS AND CHILDREN. 1. ― What is to be desired are children as numerous as a swarm of locusts and an abundant posterity like unto the gourd which grows with ever lengthening; stem. See 詩 輕 Legge, pages 11 and 437. 1 可 愛 者 子孫之 多。 若 螽 斯之蟄 營。 堪羡 者後人 W 盛 。如 瓜瓞之 8o BROTHERS. 第 兄 BROTHERS. 1. ― There are no fathers and mothers in the world who are in the wrong. The character was habitually used by the Sung writers of the school of Chu Hi in a colloquial sense somewhat as 的 is used in Mandarin and P 旣 in Cantonese. The remark in the text wtis made by a Sung writer, when commenting on the passage in Mencius, where the effect of the filial piety of Shun upon his unreasonable father is described (see Mencius Legge, pages 190 and 191). The Chinese believe that the errors of the parents are all to be attributed to the imperfections of the children. 2. ― There is nothing more difficult to find in this world than brothers. 3. ― One should perpetuate the glory of the common blood. 4. - ~ Do not injure the harmony of family membership {lit hand and foot). Compare with 足， the expression, " Members one of another." CHAPTEK VIII. 天下 無不是 琴 毋。 世間 最難得 兄弟。 須貽 同氣之 光。 毋傷 手足之 淮。 牙 BROTHERS. 8l 1. ― " The elder like a gem and the younger like " gold," are terms of praise for good brothers. This expression is said to have been first applied to 王 鈴 of the Sung dynasty and his brother who were famous for their filial piety. 2. 一 " The elder plays the ocarino, tke younger plays " the flute," is an expression for the music of (family) concord. See 詩 輕 Lcggo, page 346. 3. 一 When brothers are united is called " the petal " and the calyx setting forth each other's brilliance." The Emperor 主宗 of the T'ang dynasty (A.D. 715-75G), who was on terms of the greatest affection with his five brothers, built a chamber, called the 花 相 輝 之 i11 which they used to assemble. The flower and the calyx spring from the same root like brothers. 4. ― Whea brothers all enjoy a reputation for virtue is called " the flowers of the clierry vying with, each " other in beauty." See 詩 經 Legge, page 250. 6 玉昆金 友。 羨 兄 弟 \ 之 俱賢。 二 一 伯壩 伸篪。 謂聲氣 \ 之 相應。 \ 1 一 1 ！ 兄弟 旣翕。 sew 花 \ _蔓 相輝。 〉 四 一 兄弟 聨芳。 謅之棠 \ 槺 競秀。 一 82 BROTHERS. it 難邱德 方元三 翼行 離手二 原 鴿顴患 。弟稱 ffl 俱方 °之 ^足 。； 難 難 S 太盛季 折臈分 在鶴相 1. ― Looking after one anotlier in urgent difficulty is compared to " the wagtail on the moor." See 詩 經 Legge, page 251. Jennings, page 17G. " Quick like the wagtails on the moor " Are brothers when sore needs arise. " Though each may have good friends and sure, " Their help is in continual sighs." The wagtail cries when it flies and waddles when it walks ― a simile of pressing trouble. " Its head and tail " say some " are continually moving in concert, just as. " brothers respond to one another." 2. 一 The separation of brothers (lit hand and foot) is. like a broken wing (a break) ii] a row of flying geese. See 禮 記 Legge, page 244, sec. 15. A man kept behind one who might be his elder brother, as: geese fly after one another in a row. If the wing of one is broken, it has to fall oufc, and the order is broken. 3. ― Yuan Fang aud Ohi Fang, who were both hig'lily virtuous, were called by their father, T'ai Ch'in, " a, " difficult elder and younger brother " [i.e. it was difficult for eacli to be worthy of the other). The two grandsons of 陳 實， "'ho lived in the time of 宣帝 of the Han dynasty (A.D. 147-168) and who was magistrate of 太 were once quarrelling as to the relative merits of their fathers ( 元 方, 方 ) and referred the question for decision to their grand- father. He replied that it was difficult for the elder and for the younger brother to be worthy of each other,, as they were both equally good. BROTHERS. 83 名鳳 仲河三 譽籠 弟荀二 宋大 人元祁 朱一 。之 ^東 °之# 氏 ° 宋號 ^ 倶郊 美三伯 隹八兄 小爲 時中宋 1. ― Sung Chiao and Sung Ch'i both obtained the liighest degree ;md were named by their contemporaries " The elder and the younger Sung." This refers to two brothers who lived in the time of of the Sung dynasty (A.D. 97G to 998), named Sung Chiao and Sung Chi (宋 宋 J|j|5) and who both obtained the highest degree in the same year. Tho Board of Ceremonies reported the younger brother as first 011 the list, but the Empress pointed out the im- propriety of placing the younger before the elder, so the latter was also granted the highest degree. A Buddhist priest had prophesied that they would both attain to the highest honours. The elder brother's success is supposed to have been a reward for his having- saved a nest of ants which lie enabled to escape a flood by placing a stick, which served as a bridge, near their nest. 2. ― The Sun brothers received the high praise of being the " eight dragons." 荀淑 (A.D. 149) had eight sons, whose kindness and intelligence were said to be unequalled (慈明 無 雙 ). They were commonly known by the name of " the eight dragons of the house of Sun" ― the dragon being esteemed the king of beasts. 3. ― The brothers of Ho Tung had the elegant appellation of u the three Phoenixes." 薛 牧 of the T'ang dynasty with his cousin 薛 元 敬 and his clansman f 患 音 were all famous and they were so designated at the time, as the phocnis is a bird rarely seen. BROTHERS. 1. ― " We broke our axes in the Eastern expedition " refers to the high principle of the Duke of Chou in exterminating his relations. See 詩 輕 Legge, page 238. This refers to the expedition against 叔 and 蔡 叔, brothers of the first Emperor of the Chou dynasty, 武 王 (B.C. 1122-1115), when they rebelled under the second Emperor 成 王， who despatched their brother, the Duke of Chou, against them. He exterminated them both. 2. 一 " Meeting robbers and vying as to who should be " the victim " (refers to) Chao Hsiao having offered himself instead of his younger brother. This refers to the two brothers Chao Hsiao and Chao Li of the Han dynasty. Chao Li, having been captured by robbers in a famine, when people were eating each other, requested that he might be allowed to return to his home to give some food to his aged, mother, who had nothing to eat, promising to come back at once. Chao Hsiao, having heard of this, immediately bound himself and delivered himself over to the robbers with the request that they might kill him instead of his younger brother, "for" he said, "it is better . to take me who am fat than my brother who is thin." This the other declined. The robbers were so affc cfccd by such brotherly affection that they released both brothers. 1 泶征破 斧。 周 公 大義滅 二 遇賊爭 死。 趙孝 以身代 BROTHERS. 不譏 尺斗二 相謅 燃煑— 容 其布粟 害 其箕豆 o o o o 1. 一 " Making use of the stalk to cook the peas " 一 an expression for being injured by one's own kin (for one brother injuring another). 曹 ^ otherwise known as 文 帝 of the 魏 dynasty (A.D. 220-227), wishing to kill his brother 植, ordered him to compose an ode while taking seven paces, under penalty of death in case of failure. Chih immediate I j did so and also composed the following lines instant- aneously when called upon to do so by his brother, who gave him " brothers " as the subject ： ― The stalk was burnt to cook the peas 荧豆 燃豆箕 The peas then wept (my brother), 豆在 釜中泣 Our root the same, wherefore this baste 本是 同根生 The one to cook the other ？ 相煎 何太急 The Emperor was so affected by these lines that he abandoned his intention of killing his brother. 2. 一 " A peck of grain," " a yard of cloth " -― are terms of reproach for want of forbearance. The brother of 文帝 of the Han dynasty (B.C. 179-156), 淮 南 王, was degraded by his brother to the rank of a commoner on account of his unruly conduct, and banished to 蜀， where, refusing to eat, he died of hunger. On his death the people sang the following lament regarding the want of brotherly forbearance ： ― 一 尺布尙 可縫、 一 斗粟尙 可春、 兄 弟二人 不相容 > ^ 漢 書. 86 BROTHERS. 1. ― " Brothers quarrelling within the walls," means the fierce quarrels of brothers (who will still stand by •each other against an outside enemy). See 詩經 Legge, page 251. Jennings, page 176. " Though brothers may have private feud " They fight as one the alien foe." 2. 一 " Heaven born wings " is an expression for the attachment of brothers. The Emperor Wen of Wei (魏文 帝), referring to a magic spell said to cause wings to grow on a man, stated : " Give me rather the natural wings which good brothers " are to any man." 3. ― The Chiang family had one large quilt under which^tliey all slept. This refers to three brothers who lived in the after Han, 要 脑， 仲 海 arid 季 江， who, after they were married, could not bear to separate from one another, even when they went to sleep. 4. ― The Prince of Sung burnt himself with moxa in order to share the pain. The founder of the Sung dynasty was so fond of his brother 医 義 that, when his brother was sick and had to be burnt with moxa, he also had himself burnt in order to &hare the pain. 兄弟 鬩牆。 卽兄 第之 鬭狼。 二 天生荆 翼 OSS 兄 弟之 相親。 姜 家大 皲以同 眠。 来君灼 X 而分 痛。 BROTHERS. 37 1. ― The T'ien family divided the property, when suddenly the thorn trees in front of the hall withered. Certain members of the T'ien family, which existed in the Sui dynasty, wished to divide the family property, being instigated thereto by their wives, and, among other things, it was proposed to divide into equal portions a group of trees which grew in the court. On the very evening on Avhich this was proposed, the trees withered. From this coincidence the elder brother drew the moral that, if an inanimate object like a tree would rather wither and die than be divided, how much more ought brothers to shrink from severing the close bonds of brotherhood by dividing the family property ！ The property was accordingly not divided, and the trees flourished once more. 2. 一 I and Ch'i both gave up a kingdom and gathered the wild ferns of Shou Yang. For an account of 伯 夷 and 叔 齊 see Mayers, No. 543. Refusing to give their allegiance to the house of Chou, they retired into the recesses of Mount 罾， where they lived on wild ferns until they died. 3. ― Although it is suid tliat in times of prosperity there is nothing- to be compared to friends, iii reality u of all the men in the world there are none equal to brothers." See 詩 輕 Legge, page 250. 莫凡友 之雖三 如今 生日曰 兄之』 ^安 弟人 實如寧 o o 田氏 分財。 忽 瘁庭前 之 荆樹。 二 夷 齊 讓 國。 共 梂首陽 88 HUSBAND AND WIFE. 婦 夫 HUSBAND AND WIFE. 1. ― The Yin or female element in nature by' itself would not be productive ； the Yang or male element in nature alone would not cause growth ； therefore through, the Yin and Yang, Heaven - and Earth are mated together. The man by the help of the woman makes a houseliold, and the woman by the help of tile man makes a family ； therefore the liuman race pair off. as husband and wife. 2. ― When the Yin and the Yang are in hai'mony the fertilizino- rain descends. Wlien the liusband and wife are at one, the ideal of a family is realised. 3. ― The liusband speaks of the wife as " the stupid thorn," and also as " the one inside." Thorn hairpins were used by the poor, hence the expression 荆 叙 for Poverty. 內 子 see |i |E Legge， Page 173， sec- 2. CHAPTER IX. 1 孤 陰則不 生。 獨 陽則不 長。 故 天 地 配以陰 陽。 男 以女爲 室。 女 以 男 爲 家。 故 人 生 偶. 以 夫婦。 二 陰陽和 而後雨 澤， 降。 夫 婦和而 後家 道成。 三 夫謂妻 曰拙荆 „ 夂 曰 內子。 HUSBAND AND WIFE. 89 1. ― The wife refers to the husband as " the chopping "■ block," and also as " the good man." 石占 is a black on whicli to chop firewood. It is applied to a husband from the idea of its solidity and strength. 良 人 see Mencius Legge, page 216. 2. ― Congratulating a man on taking a wife one says " To live in happy concord with your fair mate." See 左 傳 Legge, page 585. 3. ― Keeping sometliing to give to the wife is expressed by " taking home a present to the little " lady." ― ' 東方朔 was one of the officers of 武帝 of the Han dynasty. On one occasion the Emperor intended to present his officers with some sacrificial meat, and Tung Fang-so happened to be the only one present. He waited for some time for the arrival of his brother officials, but, as they did not come, he at last drew his sword and, having cut off a piece of the meat, put it in the breast of his cotit and departed. He was reported for his want of politeness, aud ordered by the Emperor to apologise. He replied ： ― " How impolite not to wait for the Imperial bidding to receive the gift which had been made ！ How bold of me to draw my sword and cut the meat ！ How generous of me not to cut too much ！ How kind of me to take it home as a present for my little lady." The Emperor laughed and said ： ― "I commanded him to blame himself and he praises himself ！ " and was so pleased that he gave him another present of meat and wine for his little lady. 1 妻 稱 曰藁 X 曰 人。 夫 1 艮 二 賀 X 妻 。曰 譜伉 娶 三 留 物 妻 。曰 遺 細 與 君 n HUSBAND AND WIFE. 1. 一 " Shou Sliih," is a synonym for taking a wife. 2. 一 "To take a loved one " is an expression for taking a concubine. 3. ― 滴 (the counterpart of her husband) is the term for the principal wife. 4. ― 庶 (the ordinary ones) is the term for concubines. 5. ― " Your honourable lady," is used in speaking of another man's wife ； " the quasi lady," in speaking of his concubine. For 夫 人 sce 禮 16 Legge， Pag'e 113. The wives of feudal princes were called 夫 人 and now-a- days the wives of officials of the first and second rank are so called. The term is also politely used for any person's wife. For 如夫人 see 左傳 Legge， Page 172' 6. ― " Tying up the hair " is an expression for a first marriage. The tying up of the hair was a ceremony which in former times had to be pei'foi'med by both the bridegroom and bride before marriage, and even survives to the present time. The bridegroom has his queue undone and replaited the evening before the marriage, and the bride has her hair done up at the same time in " tea-pot " fashion, having previously worn it down the back. 1 受室卽 是娶妻 „ 納 籠謅人 娶 妾_ 正妻謅 之嫡。 衆 妾謅之 庶。 稱人妻 曰尊夫 人_ 稱人妾 曰如夫 人_ 六 結 髪係是 初婚。 HUSBAND AND WIFE. 91 1. ― "Joining the string ' is an expression for taking a second wife. In the time of 武帝 of tlie Han dynasty (B.C. 140-88), the Empress was playing on the harpsichord, when suddenly one of the strings snapped. The Empress was much grieved at this accident, as she considered it an unlucky omen. The Emperor, however, consoled her by saying that the broken ends of the string could be joined again by means of a glue made from the blood of the The string was accordingly mended, and the Empress commenced to play again. The expression 錢 之 悲 ^ used in speaking of the loss of another man's wife. 2. ― The marriage cup presented again is an ex- pression for a woman marrying a second time. The term refers to the special cup which the father gave the son 011 his marriage clay before ordering him to meet the bride. See 禮 記 Legge, page 429, sec. 2. The idea in ^| seems to be that two men have had the cup presented to them in connection with one woman % who has therefore married a second time. 3. ― To live without a mate is expressed by 纖 居. A fish is said never to close its eyes in sleep and hence the radical fish is used in this character when speaking of a widower or bachelor* 1 續絃乃 是 再娶。 婦人重 婚 曰 再 男子無 偶曰鰥 居。 92 HUSBAND AND WIFE. 1. ― " Like the music of lutes " is an expression for the happy union of husband and wife. See 詩 經 Legg'e, page 252. 2. 一 " The lutes not in accord " 一 an expression for the bickerings of liusband and wife. ^易 經. 3. ― " The hen bird guarding the morn " ― a metaphor for tlie wife being master. See 書 經 Legg'e, page 302. " The ancients have said ： 一 ' The hen does not announce the morning.' The crowing of a hen in the morning indicates the subversion of a family " ― 古人有 言曰> * 鷄 無晨、 牝鷄之 晨》 惟冢 之索、 4. ― " The roar of the Ho Tung lion " ― a jeer for a man wlio fears liis wife. In the Sung dynasty there lived a man called 陳 whose wife was a virago whom he dreaded like a tiger. One day So Tung-po, the poet, paid him a visit and happened to hear the wife scolding, when he wrote the following verse ： ~ ■ 誰似 龍邱居 士賢、 談签說 有夜不 眠， 忽 聞 河東獅 子吼、 柱 杖落手 心 、茫 然、 Who is like unto the retired savant of Lung- Ch'iu ？ Sitting up at night, he discusses vague problems, When lo ！ the roar of the Ho Tung lion is heard. His staff drops from his hand and his heart quails ！ 畏譏河 ，男東 ° 子獅 之吼 1 如鼓瑟 琴。 夫 妻好合 之謅。 二 琴 瑟 不 調 a 夫 妻反目 三 牝雞 司晨。 比 婦人之 fe JUJLO HUSBAND AND WIFE. 93 1. ― Killing liis wife to obtain a military command, what a hard heart had Wu Ch'i. Wu Ch'i was a native of Wei and a pupil of the philosopher Tseng, who dismissed him because lie did not attend the funeral of his mother. After his dismissal, lie joined the service of the Lu country. Lu, being about to attack Ch'i, felt suspicious with regard to Wu Ch'i, as he was married to a wife who was a native of Ch'i. He, however, allayed their suspicions Tby killing his wife, on which he was granted the command. 2. 一 " By divorcing a wife on account of the way she " stewed the pears," Tseng Tzu well carried out hm filial principles. Tseng Tzu, one of the disciples of Confucius, divorced his wife because she did not stew some pears sufficiently. Some person remonstrated with him on the ground that his wife had nofc committed any of the seven offences for which a wife can be lawfully divorced. Tseng Tza replied ： ― " If in a small matter like the stewing of " pears she does not obey my commands, how will she " act when the matter is of grave importance." So the wife was divorced. 3. ― Chang Ch'ang painting his wife's "eyebrows ― how laughable were his finical ways. Chang Cli'ang lived in the Han dynasty, and was prefect of Ching Chao. He used to paint his wife's eyebrows every morning. 殺妻求 將_ 吳 起何其 二 蒸梨出 妻_ 曾 子善全 孝 道。 張 微爲妻 畫 眉。 緇 態 可 哂。 94 HUSBAND AND WIFE. 1. ― Tung' Shili m the presence of her husband sealed h.er hair — her purity was something of which to boast ！ When Chia Chili-yen of the T'ang dynasty was banished to Ling Nan, he wished his wife, as she was very young, to many someone else. She, however, refused, and tying up her hair with a string and covering it with white silk, made her husband write ： " No hand but my lord's shall undo this "(非 君手不 解）. After an absence of 20 years her husband returned, and found his wife's hair still bound in the same manner as it was when he left her. . 2. ― Ch'i Cli'ueli of Ch'i and his wife respected eacli other as guests. Ch'i Ch'ueli lived in the Chou dynasty. An ambassador from Tsin happened to be passing the field which Ch'i Ch'ueli was ploughing, and was so struck by the respect dis- played by Ch'i Ch'ueh and his wife to each other that he reported the matter to Duke "Wen, who appointed Ch'i Ch'aeh to an official post. See 左 傳 Legge, page 22G. 3. ― Cii'en Chung-tzu and his wife watered tlia garden and made a living out of their labour. Ch'en Chung-tzu was offered the post of prime minister bj the prince of Cli'u, but, after consultation with his wife， refused the offer, preferring his humble position in life to exalted rank with its many worries and cares. 董 氏對夫 封 髪 X 0 堪誇。 冀 郤缺夫 妻 相敬如 賓。 陳 伸子夫 妻 齄園食 力。 HUSBAND AND WIFE. 95 1. — " I will not abandon the wife of the day of dregs and husks ，， 一 such was the rejoinder of Sung Hung to Kwang Wn. Kwang "Wu, of the Eastern Han dynasty, wanted Sung Hung to marry the princess U Yeung, but Sung Hung refused, saying that the friends of the days of our poverty should not be forgotten and that the wife who has shared our " dregs and husks " should not be degraded : ~ ■ 貧賤 之变不 可忘、 糟糠 之妻不 下堂、 2. ― In raising the cup to the level of the eyebrows the excellence of the match of Liang Hung and Meng" Kwang was seen. Meng Kwang was a very plain woman who lived iu the Han dynasty. At the age of 80 she was still unmarried, and, when asked the reason by her parents, answered that she wanted a husband with principles equal to those of Liang Hung. When he heard this he married her, but was at first much disgusted at her gaudy array and fine ornaments. He at last persuaded her to abandon these and to dress in humble array, and she became so respectful that when she entered with a meal she always raised the cup to her eyebrows. 1 不秦 糟糠。 朱 宏囘光 武 之話。 舉案 齊眉。 菜 鴻得孟 光 之賢。 96 HUSBAND AND WIFE. 1. —- Su Hwei wove a cryptograph cf verses about her absent husband. 嘗 §Q of the Sui dynasty was banished for a long number of years. His wife Su Hwei worked a cryptograph on a piece of embroidery lamenting his absence and urging him to return. 2. ― Loh Ch'ang and her liusband dividing a broken mirror is an instance of separation of husband and wife in tlieir life time. ^§ married the daughtsr of the last Emperor of the Ch'en dynasty. She wa? named Lo Ch'ang, and, as the power of her royal father's kingdom gradually waned, her husband predicted that she would fall into the hands of some powerful person. He, however, broke a mirror and gave her one half, retaining the other himself in the hopes that they might meet again with affections unimpaired by their separation from each other. On the fall of Ch'en, the princess fell into the hands of the duke of Yueh, when lier husband sent, her the following lines ： ― 鏡與人 俱去、 鏡歸人 未歸、 無 復嫦娥 影、 签留明 月輝、 The princess was much moved by these words and wept bitterly. The duke of Yueh, on learning the reason of her grief, restored her to hsr husband. 1 廻文。 樂昌分 破鏡。 是 夫婦之 ■ 111 Att-O HUSBAND AND WIFE. 97 死婦是 盆子夢 炊張- 别之夫 歌鼓^ s 瞻 1. ― Cliang Chan's dream of cooking in a mortar ； Chwang Tzu drumming on a basin and singing a song-, are instances of separation of linsband and wife by cleatli. Chang Chan, who was about to return home, dreamt that lie was cooking in a mortar, and asked a soothsayer to interpret his dream for him. The soothsayer replied, that the reason why lie dreamt lie was cooking in a mortar was because he had no pan ― 签 一 (wliich lias the same sound as 婦， a wife). "When Chang reached his home, he found tliat his wife was dead. The philosopher Chwang Tzu lost his wife and when Wei Tzu went to condole with him, lie was drumming on a basin and singing ： ― a)- How fleeting are the joys The world has to bestow ！ Like flowers that bloom and fade All things do come and gu. My Avife is dead, and I Must lay her dust to dust, Were it myself had died Remarry sure, she must. (3). Had I though gone before This way of human folk, Ah, think what might have been The solemu mighty joke! (々. The acres that I own Another wretch would plough ； The horse lie would bestride That I bestradclle now ； (5). The wife that once was mine Another uian would court ； The children I have reared Would be his cruel sport. ■ (60- Tis th is that moves me most, And wounds my inmost soul ； Yet, viewing that with this, My tears I can control. (7). All ; tlie world may laugh as it likes at me Not feeling for all my bitter smart, But I will laugh at the world likewise, Thus sparing myself a broken heart! (s). Yet if c lying could ever bring back a^aiu What of worldlj^ things thus disappear, Then indeed I'd go through a thousand g-riefs And be ready to weep ten thousand tears. 堪歎浮 世事、 有如花 開謝、 妻死我 必埋、 我死 妻必嫁 i 我若 先死時 一塲大 笑話、 田皲别 人耕、 馬皲他 人跨、 妻被他 人戀、 子皲他 人覉， 以此 働傷情 i 相看涙 不下、 世人笑 我不 悲傷、 我 笑世人 S 斷腸 1 世事 若還哭 得轉、 我亦 千愁泯 萬行、 98 HUSBAND AND WIFE. 1. ― Pao Hsuan's wife took up the pitcher and went out to draw water, thereby gracefully attaining to the ideal of wifely obedience. Pao Hsuan of the Han dynasty married a wife called 桓 少 君， daughter of his teacher, Avho admired him for his good qualities. As the wife belonged to a rich family, she was luxurious in her attire, but, on being spoken to on the subject hy her husband, she abandoned her fine clothes and ornaments, dressed herself in plain garments, and went herself to draw the water. 2. ― Tlie wife of the coachman of Ch'i espied lier husband's clrivrng and stimulated liim ― a worthy example may slie be called of a lielpmate. 晏 平 伸 had a coachman who was very conceited. His wife one day saw him driving, and, when he came honie， said she must leave him. He asked the reason why, when his wife auswered ： "晏子 is only six feet " high, but still lie is the prime minister of Ch'i and " lias a woi'lcl-wkle reputation. When lie goes abroad, " lie always appears to Imroble himself. You, though " eight feet high, are only a menial. Is swaggering " becoming in oue in so humble a station as you " are ？ " Her husband was so affected by ' these remarks that lie became modest and humble. Yen Tzu was struck by the change in his demeanour, and, having fouud on inquiry the reason of it, was so pleased that he recommended him for an official post and his wife for an honorary rank. 1 鮑 宣 w 妻。 提甕 出汲 。雅 得順從 W 道。 齊御之 妻。 窺御 激夫 。可 稱 內 助 .5。 HUSBAND AND WIFE. 99 收 水思去 貧妻臣 者可- 。難覆 求因 ° 之買怪 1. 一 Monstrous was the conduct of the wife of Mai Ch'en in begging to be allowed to depart on account of lier husband's poverty, not remembering that spilt water cannot be collected again. 乐 買 S "'as very poor and fond of study, and had tu earu his livelihood by woodcutting. His wife became discontented at his poverty and left him. Wu Ti, Emperor of the Han dynasty, promoted him to be Governor of Kwai Chi. AYlien entering the territory of Wu, he met his wife who was following tlie avocation of a street scavenger with her second husband. She begged to be reinstated as Mai-ch'en's wife, to which he replied that, if she could gather up the water spilt in front of his horse, he would take her back again. On this the wife strangled herself and died, Mai Cli'en paying for her burial. The following- lines were written hy an after generation on her tomb ： ― 靑草池 邊土一 址、 千年 埋骨不 埋羞, 叮啤 寄語人 閬婦、 自 古 糟糠到 白頭， The grass grows green on the lowly mound On the bank of the lonely river ； There a thousand years lie buried bones, Yet disgrace is buried never. Go tell all idle wives from me, And all in luxury born, That the poor man's food of one's younger days Grey hairs should never scorn. IOO HUSBAND AND WIFE. 1. ― Shameless was the daughter of Ch'ao Shili, who made a secret escape at night, being solely influenced by the meaning conveyed by the strains of the 司 馬 相 如 lived i11 Han dynasty and was a native of Ssu Ch'uan. He was on very intimate terms with the magistrate of 臨 by name 王 吉， in whose neighbourhood resided a very wealthy man named 王 孫, 、、'110 1 服 1 a daughter called 文 君'. On one occasion when Hsiang-ju was visiting his friend Wang Chi, the wealthy man invited them both to a banquet. Hsiang-ju knew that his daugliter 、、- as a beauty and that she loved the strains of the harpsichord, so he struck up the air, " The Hen Phoenix woes the Cock Phoenix," which so attracted her and won her heart that she ran away to the house where he was staying by night and eloped with him to 成 都 in Ssu-ch'uan, where Hsiang-ju resided. 2. ― To sura up ； cultivate the person and there will be domestic order ； let the liusband do wh at is right and obedience on the part of the wife will naturally follow. 1 可醜者 卓氏之 女 。夤 夜 私奔。 但 識繇桐 有 意。 二 要知身 M 而後 家齊。 夫 義自然 ® 貭。 UNCLE AND NErHEW. IOI CHAPTER X. ^ 雅， 阿三 。稱 a 大 叔韜中 之俱 曰曰二 稱 姪比猶 ° 兒兒子 之皆 曰曰一 輩 伯亞諸 ° 叔义父 姪 叔 UNCLE AND NEPHEW. 1. ― 諸 义 (fathers) , ?5 义 (a second father), are both names for those of the rank of uncle. For 諸 义 sfie 詩 經 Legge, page 254. 2. — 猶 子 (as sons), J; 匕 兒 (like sons), are expressions for nephews. For 猶 子 see 禮 震已， Legge, Yol. i" page 147. For 比 兒 總 千字 文. 3. ― " 0 Tli Chung-lang ，， was the elegant expression used by Tao Wen in speaking of lier uncle. Tao Wen, who belonged to the literary family 謝， married the son of the famous scholar 王 之. After she had been married for some time she returned to the home of her parents, and her uncle ||| ^^， observing that she looked sad and depressed, asked her the reason, as he was surprised that she should appear so dejected when her liusbancl was in no way unworthy of her. She replied that she had thought that the members of her own family, including her uncle, had no equal in literary talents, b^t to her surprise she had discovered that her husband was their peer ！ In short, she had assumed an air of dejection so that she might induce inquiry into the cause and thus sound the praises of her good man ！ 102 UNCLE AND NEPHEW. 1 . ― u The dragon horse of our family," the eulogistic metaphor applied by Yang Su to his nephew. 楊 was the nephew of Yang Sn, a distinguished com- mander, who lived A.D. 606. The uncle was so struck by the ability of his nephew that he prophesied that he, vrho while still young was the dragon horse of the family, would in ten years more prove a ten thousand li colt, {see below, No. 3). 2. —— " The litterateurs of 鳥 衣 (black clothes lane) " —— the term applied to the scions of the families of Wang unci Hsieh by the people of Chiang-tung (Nanking). . " Black clothes ，， was the name of the lane in which the families Wang and Hsieh lived. They were famous for their literary talents. For famous men of the Wang family see Mayers, No. 79G. The famous men of the Hsieh family 薦 謝安， 謝玄， 謝奕. 3. ― " The thousand li colt of our family ，， 一 Fu Cliien's praise of his nephew Fu lang. For an account of Fu Chien see Mayers, No. 141. The phrase meant that the nephew would "go far," as the French say. 4. ― " Bamboo groves (members of) "—a term for uncle and nephew. For an account of the club of the seven worthies of the bamboo grove (竹林 七賢) see Mayers, No. 85. Two of the most famous members 阮 咸 and 阮 籍 ― stood to one another in the relationship of uncle and nephew. ^王 苕烏二 姪楊吾 °謝^£ 衣 兒素家 之東諸 °比龍 子稱郧 美文 三 吾 家千里 駒。 苻 堅 羡 符 期爲姪 兒。 四 竹 林叔姪 之稱。 UNCLE AND NEPHEW. 103 1. —- " Orchids " and " precious slirubs " 一 terms of praise for sons and nephews. 謝 ^2. of 晉 、vas highly thought of by his uncle 謝 安 who one day, admonishing the young members of the family, said " Why should young- people meddle with the " affairs of men ？ we want them only to be ornamental." " Just so " said ^ "we should be like orchids and " elegant trees fit to grow on the hall-steps." An was pleased with his smart answer. 2. 一 "He preserved liis nephew and abandoned his son," is a lament for the childlessness of Po Tao. 牧 "U"s ^ 道 of 晉 was fleeing with Lis wife, nephew, and son to avoid a rebellion, but, finding it impossible to save both his son and his nephew, he determined to abandon the former, arguing that he might still live to have an heir, but that, as his brother was dead, he would have no one to hand clown his name to posterity were his son (Po Tao's nephew) allowed to perish. 3. ― " To regard an uncle father " — a term of praise for 柳 仲 郭 when in office. 柳 # g[5 應 the son of 柳 公 縛 and nephew of 柳 ^j^， both of Avhom were celebrated among the scholarly officials of the T'ang dynasty. Chung-ch^eiig was famous for the respect with which he treated his uncle after his father's death. "When he met him on the street, tliougli he himself was one of the high officers at the capital, he used to dismount and salute him respectfully. 】 蘭玉子 s W 譽。 二 存姪棄 兒。 悲伯 0 之 無 後。 三 視叔猶 夂。 羡^ 綽之居 官。 104 UNCLE AND NEPHEW. 1. ― Lu Mai, having no sons, appointed Ins nephew to attend to his obsequies (heir-at-law). 盧 though he married twice, had no sons. When urged by some to take mito himself a concubine lie replied ： " My brother's son is as my sou. He can attend to " my obsequies." 2. ― When Cliang Fan fell among robbers, lie gave his' son to save his nephew's life. Chang Fan lived in the time of the 北 魏 dynasty (A..D. 386-532). His son and nephew fell into the hands of robbers. Chang Fan entreated that they might Tbe restored, and the robbers so far yielded as to give him back his son. He, however, declared that in view of the tender age of his nephew, he would give up his son for liim. The robbers were so touched hj this that they returned his nephew also. 1 盧邁無 兒。 以 姪 而主身 之後。 二 張範遇 賊。 以子 而代姪 之生。 TEACHER AND PUPIL. 105 CHAPTER XI. 夂 曰稱三 千弟人 杏孔二 樂後 授絳馬 曰設教 振帳館 子 七壇子 三十 R 居 列生, 融 女徒 M 設 生 師 TEACHER AND PUPIL. 1. 一 Ma Yung set up a reel curtain, in front of which lie instructed his male pnpils, and behind which lie arranged his female musicians. Ma Yung (A.D. 79-16G) was one of the most eminent among* Chinese scholars and teachers, instructing as many as over a thousand pupils at one time. He carried on his teaching in a lofty hall, in which was hung up a red curtain, on one side of which were ranged his male pupils, and on the other his female musicians. {See Mayers, No. 479). 2. 一 Confucius at Using' T'an taught seventy wise men and three tliousaiid disciples. 3. ― 設帳 (setting up a curtain) is a term for teaching a school, as is also 振錄 (sounding the bell). For ||l 長 see ante N"o 1 . For 振 錄 see 論 語 Legg'e， Pa§'e 28' 天將 以夫子 爲木録 " Heaven is go— t0 use " your master as a bell with its wooden tongue." io6 TEACHER AND PUPIL. 1. ― Modest expressions for teaching a school are 働 口 (to fill the mouth with congee) and 舌 耕 (tongue tilling). 翻 口 se^ 左 傳 Leg'ge, pages 31 and 33. The latter expression occurs in the 漢 書 and. is applied to 賈 逵， avIio was a 】nost successful teacher. His pupils made him such large presents of grain that his granary was full to overflowing. On this people said : "賈 逵 does not reap by his labour, but hj his " tongue." 2. — Tlie tutor is styled the " western mat ；" his mat is called " the ten cubit space." In ancient times the seat of the tutor was to the West. 函 丈 refers to the space left between the two mats on tlie right and left. See 禮 |g Legge, Vol. i.， page 74. 3. ― 家 塾 is a term for a family sclioolroom. 4. ― 束 修 is a term for a teacher's fee. For 鬼修 we 論語 Legge, page 61. 子曰， 自行束 修以上 ，吾 未譽無 誨焉. " It was the rule anciently that, when one party waited on " another, he should carry some present or offering " with him. Pupils did so when' they first waited on " a teacher. Of such offerings one of the lowest was a " bundle of 修 ' dried flesh.' " (Legge's note). 耕夂曰 謙一 。曰 餓教 舌口館 二 師曰西 席。 師 席 曰 函丈- 學 曰 家 四 學俸曰 京修。 TEACHER AND PUPIL. 107 於學於 水冰三 之師 欄苜二 之人^ 桃一 先生水 W 生 菲 飮衧蓿 多 弟門李 生之 ^寒於 。食 蜮長 。子稱 。在 1. ~ -" Peaches and plums within your honour's gates " is an expression for a master having a large number of pupils. This phrase was applied to ^ ^2. ^ of the T'ang dynasty. Most of the officers of the Empress Wu wei'e appointed on his recommendation, and this gave rise to the phrase which meant that all the men of ability had to pass through his hands before they could be appointed. When accused of tin's lie replied ： " I recommend good " men for the country's sake, and not for my own " purposes." 2. ― " The creeper growing on the rail " is a term for the poorness of a teacher's food. The 首 稽 was a very common kind of herb with which liorses were feci. The expression the creeper growing on the rail occurs in the following lament ： ― 朝旭上 團團、 照見先 生盤、 盤 中何所 有、 苜蓿長 欄杆、 飯瀝食 難進、 羹 稀筋 易寛、 只可謀 朝夕， 何由保 歲寒、 ^宗 幸東 宫見之 續曰、 啄木嘴 距長， 鳳凰乇 朋短、 若鏃祕 桂寒、 任遂 桑 榆暧、 3. ― " Ice is produced from water and yet is colder than water " ― a metaphor for a pupil that excels his teacher. This expression is attributed to the philosopher 荀. For an account of him see Mayers, No. 649. io8 TEACHER AND PUPIL. 1. ― " Green comes from blue and yet is superior to blue " ― a metaphor for a scholar surpassing his teaclier. This expression is also attributed to the philosopher Sun. ' It occurs too in the 北史. '李 識, when he first set up as a teacher, was visited by the instructor of his youtli 爵)， "'ho asked to be allowed to receive instruction from his former pupil, when it was said : — 靑 成藍、 籃 謝靑、 師何常 > 在 明經、 " Green completes blue, blue is thankful to green. How can " one be always a master ？ The whole matter depends " on a clear understanding of the classics." 2. ― To be unable to gain access to a teacher's instruction is expressed by " waiting expectantly 11 outside the wall." Se々 論 語 Legge, page 211. expression for one wlio lias been initiated into the mysteries of any sect is " the real recipient " of the mantle and the bowl." A Buddhistic phrase. 靑出 於籃。 而 勝於一 藍。 謅門下 之優於 \ 師 傅。 一 一 1 \ 未得 及門。 tn 宫牆 \ 外 望 a \ 三 一 稱得 秘授。 曰衣鉢 \ 眞 傳- TEACHER AND PUPIL. 109 1. ― Men praise 1 ang Chen as the sage of Kwan Hsi. ！ For Yang Chen {see Mayers, No. 880). Kwan Hsi was his native region. He was famous for his learning and integrity. When urged by his children to found an estate, he replied that if he gained the title 淸 由 ― the pure official ― it would be a sufficiently rich inheritance to bequeath to them. 2. ― Ho Hsiin was styled in his time the most famous schoolman of liis age. Ho Hsiin lived under the first Emperor of the Eastern Tsin dynasty, and was famous for his knowledge of the proprieties and music. 3. ― " He carried liis book-box for 1,000 miles," such was the ardour of Sq Chang in following his teacher. 4. ― While they were waiting at Cli'eng's house, the snow fell ― to sucli a height did the respect of Yu and Yang for their master reacli. 游 and 時 paid a visit to their master, 程 頓 (see Mayers, No. 100), who happened to fall asleep. The pupils did not venture to depart until he awoke. When he did so, they found that while they had been waiting three feet of snow had fallen. 5. ― Pupils, speaking of the excellence of the teaching of their master, say " Like sitting in the spring' breeze." The expression was used by 乐光远 (-see Mayers, No. 107) and 周 茂 叔 in speakiug of their master 程 f 顯. 人稱 楊震爲 關西夫 子。 二 \ 世稱 賀循爲 \ 當 世 儒 宗。 〉 w 笈千里 。蘇 \ 章從師 之殷。 \ 四 立雪程 門。 游 \ 楊敬師 之至。 一 五 一 弟子 稱師之 \ 善 教。 曰 如 坐 一 春風 之中。 10 TEACHER AND PUPIL. 1. ― Gratitude to your teacher for iiaving perfected you in your studies is expressed by " respectfully " imbued with 3^ our influence which, has descended " like fertilising rain." See Mencius Legge, page 349. " Mencius said there are five ways in which the superior man " effects his teaching. There are some on whom his " influence descends like fertilising rain " ： ― 孟 子曰、 君子之 所以教 者五、 有如時 雨化 之者、 1 學業 感師 之 造 成 0曰 中 沾 時 雨 之 化。 主 賓友朋 FRIENDS, GUEST AND HOST. 1. ― The choosing tlie good and the aiding to virtue- are both benefits of friendship. See, |^ 語 Legge, page 12G and Mencius Lcgge, page 205. 2. ― In social intercourse one lias to act alternately the part of guest and host. See- Mencius Legge, pages 254 and 255. 3. 一 " Gold and orchid " are used in speaking of you and me being of one heart and mind. Bee 經 Legge, page 3G2. 4. 一 The mutual help of friends is compared to that of marshes which lie together. This is from the ^ 經. Legge translates, " the waters of a " marsh one oyer the other." FRIENDS, GUEST AND HOST. ill 1 取 善輔仁 皆資 朋友。 二 往來 交際。 迭爲主 賓。 三 爾我同 >2 曰 金蘭。 四 朋 友相資 曰 麗澤。 1. ― The head of a household is called " the Eastern Lord." 2. ― The tutor is called " the Western Guest." When a guest arrived, lie ascended by the steps to the "West ； hence tlie expression. 3. ― Those who associate with a father are called out of respect, " father's associates ； " those who have dealings with oneself are said to be " sharers of " tlie robe." For the former expression see 禮 Legge, Vol. i.， page 68. For the latter see 詩 經 Legge, page 201. 與 子 同 ？ S " I share my long robes with you." 4. ― When people's views perfectly agree, there is said to be " no opposition." 5. ― When young and old associate together, the expression is ''unmindful of age." 112 FRIENDS, GUEST AND HOST. 東家曰 東主。 師傅曰 西賓。 义 所 交 遊。 尊 @ « 孰。 己 所 共 事。 謂 W 同滩。 四 >3 志相 字爲 莫逆。 老 幼相交 H 忘年。 1. ~ -" A friendship to the death," (Jit to cutting the throat) such was that of Hsiang-ju and Lien P'o. 蘭 相 如 aiK^ 簾 頗 wei'c two ministers in the State of 趙. Lieu was jealous of Lun, Ibecausc lie liad been promoted over his head, and tried in every way to insult him. Lun did all he could to avoid him, as lie knew it was on account of Lien P'o and himself that the powerful State of was kept in cheek and tliat, if they wx'i'e to quarrel, their own State was sure to be injured. " I am not aft'aicl of Lien P'o," he said, " but my country's " difficulties are what occupy my attention first, my " own wrongs arc only secondary." When Lien P'o heard of tin's he was so affected that he apologised to Lun and swore eternal friendship 、vith him. 2. ― " Friendship from one's childhood, " such was that, of Sim Ts'e and Chou Yii. For the expression 總 角 ^ec 詩 經 Legg'e, page 101. It means " the hair gathered into two horn-like knots." Boys wore their hair in that fashion until " capped," and girls until married. For an account of Sun Ts'e and Chou Yii see Mayers, Xo. G31 and No. 75. 3. ― " Sticking like glue and varnish," such was the friendship of Ch'en Chung and Lei I. Ch'en Chung and Lei I lived in the time of the after Han, and were natives of 饒 州 in 江 西. When Lei I was selected for literary rank, lie wished to give way in favour of Ch'en Chung, but not being allowed to do so, he refused to accept the rank. They both, afterwards became Presidents of a Board. , 8 FRIENDS, GUEST AND HOST. 113 刎 頸 交_ 響與 IBS -fts 二 總角好 _ 孫策與 周 瑜。 膠漆相 投。 陳重 之 與 雷 114 FRIENDS, GUEST AND HOST. 1. ― " The slaying of the fowl and the cooking of rice for the promised meeting," sucli was the confidence of Ynen-po in Cliii-ch'ing. These two persons had been friends at the capital, and, when they parted, arrange'd a meeting at the house of Ch'ing" Yuen-po on the 9th day of the 9fch moon. When the time came round, Chang Yuen-po requested liis mother to kill a fowl and prepare rice to receive Fan Chii-ch'ing'. She objected, urging that he would never keep a promise made so long ago and at such a distance ； hei* son replied, " Chii-ch'ing is a man whose word can be relied on." No sooner had lie said this than Chii-ch'ing appeared. 2. ― Intercourse with the good is like entering a conservatory full of sweet smelling flowers ； after a time one is unconscious of the scent. 3. 一 Intercourse with the wicked is ]ike entering a shop containing bad smelling fish ； the odour is not perceived after a time. 4. 一 When persons are iii perfect sympathy with each other {lit when liver and gall reflect eacli other), their friendship is inward and of the heart {lit of the heart and stomach). 1 雞 黍之鄕 約。 元 伯 之與巨 鄕。 二 與 善 人 交。 如 A 芝 蘭 之 室。 久 而 不 聞 其 香。 與 惡 人 交。 如 A 鮑 魚 之 肆。 久 而 不 聞 其 臭。 肝膽 # 照。. 斯 響 腹 $ 之 友。 FRIENDS, GUEST AND HOST. I!5 1. ― When persons differ in their views, friendship is outwards and of the mouth. The second ； phrase is found in the poetry of Meng Chiao ： ― 古人刑 似獸、 皆有 大聖德 、， 今 人表似 人、 獸心、 安可測 > 雖笑未 必和、 雖 哭未 必戚、 但結口 頭交、 肽裏生 荆棘、 2. ― Two persons who do not agree are said to be as Orion and Scorpio. See ante, page 5 (No. 4). 3. ~ -You and I at enmity are - compared to ice and coal. This is a quotation from the poems of 白居 易 of the T'ang dynasty (A.D. 772-816). See Mayers, 'No. 5-16. 合 * 炭以交 戰兮、 祇 自苦平 厥心、 4. ― The loss of kindly feeling among people may arise from faults in the matter of dry provisions. See 詩 輕 Legge, page 255. " Among the common people quarrels arose because of their " stinginess in the supply of the dry provisions of " which their feasts were composed." 5. 一 The stones of those hills may be used to polish, gems. See 詩 經 Legge, page 292. 1 意 氣 不 竽。 謅 之 口 頭 之 交。 二 彼此不 合。 詣 之 參商。 爾我 相仇。 如同 冰 炭。 . 民之失 德。 乾 餱 以愆。 五 他山之 石。 可 以 玫玉。 1 6 FRIENDS, GUEST AND HOST. 1. ~ When tlie moonlight glints athwart tlie rafters, I reflect on your beauty ； wlien the evening mist shrouds the trees of spring, I think of and watch for your graceful }3resence. These phrases are quotations from the works, of the poet 杜甫 • 2. ― When AVang Yang was in office, Kung Yu dusted liis official hat and waited to be recommended for office (by liis friend). "Wang Yang and Kung Yii lived in the Han dynasty. The latter was degraded from office, but, when he heard that his friend Wang Yang had received an official post, he made ready to l)e recommended again for office, as he felt sure his friend would uot forget him. 3. ― Tu Po being guiltless, Tso Yu preferred death to yielding to his prince. Tti Po and Tso Yu lived in the time of 宣 王 of the Chou dynasty (B.C. 827-781). The former remon- strated with his prince for having issued an unjust decree and was imprisoned. His friend- Tso Yu interceded for him, which so incensed Hsuan Wang that he ordered Tu Po to be put to death. Tso Yu committed suicide rather than live under the rule of so unjust a ruler. 4. —" Separating tlie heads," " separating the sleeves" are terms for parting. , , These expressions are found in the/works of 杜 甫. 想暮 相落— 望 雲思月 丰 春顔屋 儀 樹 色 梁 o o o o 二 王陽 在位。 貢 禹彈冠 以 待薦。 三 左 儒苹死 狗君。 四 分首 分袂。 叙别 之飼。 FRIENDS, GUEST AND HOST. 1. 一- "To hold a broom and sweep the door," a polite mode of saying that you are awaiting one's arrival. 文 侯 is said to have received his friends with a broom in his hands and on their arrival to have shaken them heartily by the hand. 2. —— Lull Hai, ha vino- met tlie courier, broke off a branch of plum blossom in order to send a twig of spring (from) Chiang Nan (to his friend in Lung- Tccu). Luh Hai lived in the dynasty and had a friend ^jgj 瞎 、vho held office in another province. A courier happened to pass through Lull Hai's jurisdiction with despatches for his friencVs province, and Lull Hai avaik'd himself of the oppcu'tiiiiity to send a branch of plum l>lossom to his friend witli the following A*erses : — 折梅 逢驛使 i 寄與隴 頭人、 江 南無所 有> 聊贈一 枝春、 3. ― Wang' Wei plucked a willow brancli and presented it to the traveller, and then sang the Yang* Kwan song witli the three repeating lines. For an account of "VYang "Wei see Mayers, No. 287. 渭城 朝雨浥 輕塵、 客舍 靑靑柳 色新、 勸君 更盡一 林酒， 西出 陽關無 故人、 擁藝 掃門。 \ 独迓 之敬。 一 二 陸 凱析梅 一 缝 驥 ® g 寄 江南一 一 枝春。 \ 王 維析柳 贈 行 人。 遂 一 唱陽 關三 一 叠 曲。 j I i8 FRIENDS, GUEST AND HOST. 1. ― The frequent and welcomed guest said to be "the guest who enters beliind the curtain." In the 晉 dynasty a person called 邻 超 was secretary to an officer of state, 桓 温. On one occasion 謝 安 went with a friend to visit f 亘 ^ who happened to lie engao-cd with his secretary. Seeing the visitors coming, he told the secretary to go behind the curtain and listen to what they had to say. A gust of wind ha]Tpened to IjIow aside the curtain and re、'enk(l 袭 P 起. On this Hsieh An exclaimed ： 一 郄 生可譜 入幕 之賓、 2. - The uninvited guest is said to be " the guest who is not lnistened." ^ 易輕. 3. ― By not preparing sweet wine for him, Prince Wa of CIi'li evinced hiy neglectful treatment of his officer. 元 卞 of 楚 was the son of 高 帝 of tlic ITaii dynasty. Before he was made a prince, lie had three friends 魯申必 ，穆 生， 由 生. AYhen he Itecame prince, he appointed thcin to offices of trust. One of them, ]\luh Shang, did not drink, so lie liad to offer 】iim sweet water instead. On his death, Lis son ^^Tu (戊) . neglected to prepare this sweet water, which omission so displeased Muh Shang that he resigned his post, declaring that his son had forgotten the right path in which his father trod. 1 頻來無 忌。 乃 云入幕 之 賓。 不 請 自 來。 謅 之不速 之 客。 醴 酒 不 設。 楚 王戊待 士 之 意 怠。 FRIENDS, GUEST AXD HOST. 19 1. ― By throw ing the lincli-pin into a well Cii^n Tsun of the Han dynasty showed his real desire to detain liis guesty. 2. ― Ts6ai Yung put 011 liis shoes the wrong way to receive his guest. For an account of Ts'ai Yung see Mayers, Xo. 705. The guest referred to in the text Avas 王 (see Mayers, Xo. 825). On one occasion, while paying a visit to Ts^i Yung', lie was greeted hj the latter with his sh 4. — Getting* all one's sons and daughters married is said to be "fulfilling the desire of Tzu Ping." 向 "dF 平 lived in the Han dynasty, and was a famous scholar, who never took office. He was reading the 輕 and, when lie reached the 損 and 益 diagrams, declared that poverty was preferable to riches and lowly station to exalted rank. After he had married off all his. sons and daughters, he declared his intention of no longer attending to family concerns, and from that time wandered among the hills with a few choice companions^ 26 MARRIAGE. 占 曰 幣 曰 聘 ° m 儀 1. 一 Betrothal presents are called ;* Geese and Silks." A goose is sent because it is said to act in conformity with the male and female principles, flying to the South when the weather is cold and returning to the Nortlv 、vhen the milder season begins. Geese are also Tbelieved to pair only once. 2. ― Divining about giving one's daughter wife is called " the ； phoenix oracle." See 左 傳 Legge, page 103 and note. "The great officer 鶴 of 齊 consulted tlie tortoise-shell " about giving his daughter in marriage to " 仲， son of the Duke of 陳. His wife sought " the meaning of the indication and said ： ' It is. " fortunate.' The oracle is 一 ' The male and female phoenix fly together ' Singing harmoniously with gera-like sounds.' " The posterity of this scion of the j(J^ (House " of Ch'en) will Tbe nourished among the Chiang " (House of Ch'i). In five generations they will be " prosperous, and the highest ministers in Ts'e ； in " eight there will be none to compare with them " for greatness." The descendants of Ching Chung became the 田 氏， which gradually encroached on the authority of the house of 姜 and ended by superseding it in the possession of the State of Ts'e, 1. ― The marriage day is called u the day of one's (lucky) star." 詩 經 Leggc, page 170. 2. ― The transmittor of marriage destinies is called " the old man in the moon." 韋 固 of the T'ang djnasfcj", who was in search of a wifc\ found an old man sitting under a tree turning over the leaves of a book. The old man, on being asked what he was looking at, replied that he was turning over the leaves of the Look in which al] marriages were entered, and that the bag he had contained the red string by which the feet of all those who were to be mated were tied. " The knot once tied," he said, " there is no escape from it." Wai Ku then inquired about his own marriage affairs. The old man pointed out to him the maiden he was to marry, who was then only four years old but who was so ugly that Wai Ku bribed a slave to kill lier. She was not killed, however, and Wai Ku did ultimately marry her, thereby verifying the prediction of the old man in the moon. 3. 一 Tlie sending of clothes is equivalent to the presentation of silks (in betrothal). 4. ― The uniting of the halves of the gourds is the same as tlie interchange of cups. In former times the bride and bridegroom used to pledge each other in cups made out of a gourd. It is usual now to have two cups joined by a red string, which are symbolical of the union. MARRIAGE. 1 成婚之 日。 曰 星期。 二 傳 命 之 人。 曰 月老。 三 下 衣卽是 鈉锵。 四 合 卺係是 28 MARRIAGE. 1. 一 " Holding the towel and comb," 11 holding the shovel and broom "- ~ -are self-depreciatory phrases used by the family of the bride. See 左 傳. Legge, pages 181 and 182. The duke of 晉 having been defeated by the duke of tlic latter State held the son of the duke of 晉 as a hostage. He afterwards married his daughter to his prisoner whose name was 圉 . Yii formed a plan of escape and asked his wife' if she would run away with him. She replied that her father ® 妾 ft 巾 ffi 欲 * 子 之 and that, though she Avoulcl not inform against her husband, she could not disregard her father's commands hj accompanying him in his flight. 呂 叔 、vas so taken by the appearance of 邦， the founder of tlie Han dynasty that he offered to him his daughter in marriage saying ： 有弱 女願爲 箕帚. 一 This daughter afterwards became the famous 呂 后 .sw Mayers, No. 458. 2. 一 " Experienced in the instruction of matrons," " practising (the rules) laid down in the 內則" are terms of praise used by the bridegroom's family in speaking of the bride. The 內 則 is the title of one of the books of the 禮 記, in which wifely duties are laid down. 3. ― Tlie green window is the home of the poor maiden. F 醒 白 居易. 4. 一 The red chamber is the abode of the rich maiden. From 白居 易- 1 孰 巾 櫛 。奉 箕 帚。 皆 女 家 自謙之 言 二 嫺 姆 訓。 習 內 則。 皆 男 冢 稱女之 說 三 緣 窓是貧 女 之室。 四 紅 樓是富 女 M 居。 MARRIAGE. 29 宮喜于 題御三 已期 謅檫二 及姻 謅桃一 娥得 祐葉溝 過 之婚梅 時 之婚夭 1. ― " The peach tree is young' and elegant " is an expression for the proper time for marriage. See 詩 經 Legge, page 12 and notes. ； ^之 夭夭. " The peach tree is young and elegant." This passage occurs in the ode, which is supposed to refer to the happy state of Chou, iu Avhicb all the young people were married in proper season, i.e. in the spring when the peach tree was in flower, and at the proper age, i.e. young men between 20 and 30, and girls between 15 and 20. It was a rule of the Chou dynasty that marriage should take place iu the inicldle of spring. 2. ― " Dropping are the fruits from the plum tree " ― an •expression indicating that the proper time for marriage has gone by. See 詩 輕 Legge, page 80. 3. 一 By the inscribed leaf (which floated) in the imperial moat, Yii Yu became the happy possessor of the palace maiden. Yii Yu of the T'aug d}7 nasty liappcned to find in. the palace moafc a loaf on which were written the following lines ： ― How swiftly flows the sfcrcani ！ Deep within the palace walls is the solitude of tbo long weary day. Sadly do I bid thee adieu ciimson leaf. May'st thou reucli unharraed the haunts of men. 流水何 太急、 深宫盡 日閒、 殷 勤謝紅 ' 葉， 好去到 人間、 Yii Yu wrote the following lines in answer on another leaf ••— " Having read the plaint of the red leaf " I know it, but whom is it for?" 曾聞葉 上題& 怨> 葉上 题詩寄 與誰， ] lo then threw into tlic moat the leaf, wliich was finally found hj the palace maiden ^^， to whom Yii Ya vews afterwards maiTiecl. 130 MARRIAGE. 繋知論 與唐三 貯將論 對漢二 * 幸 絲繡— 足赤 婚月韋 嬌金, 景武 。獲^ 蟆 。繩^ 老固 。屋^ 帝帝 美振牽 1. 一 By drawing a silk thread from behind an embroidered screen, Yuan Chen fortunately won a beautiful maid. of the T'ang dynasty was a man of a most prepossessing appearance and 張 嘉 wanted him to many one of his daughters. It was arranged that thej should sit behind a screen, each holding a piece of silk in lier hand, and that the question as to which of the J&ve should be Ivwoh Yuan-chen's wife, should be decided by his marrying the one whose silk lie pulled. He pulled the piece of silk held by the third daughter, who was a beauty, and thus obtained her as his wife. 2. 一 The Emperor Wu of the Han dynasty, answering^ the Emperor Ching with regard to a wife, said that lie would like to enshrine Cliiao in a golden house. When 景帝 of the Han dynasty (B.C. 156-140) spoke to Wu Ti his son and heir (B.C. 140-186) on tlie subject of marriage, he pointed to the Princess Ch'ang, saying that he would like to many her. Princess Ch'ang asked if her daughter Chiao would not do. To this the Emperor Wu replied that if he could gain her, he would enshrine her in a golden house. 3. ― Wei Ku of tlie T'ang dynasty in talking of marriage with the old man of tlie moon first became aware that the red string bound his feet. For Wei Ku, the man of the moon, and the red string, see ante, page 127, No. 2. MARRIAGE. 13 1. — (The Chas and the Ch'ens) of the Cliu Ch'en village intermarried. There was a village inhabited only by people of the surnames of Chu and Ch^en, who habitually intermarried. 2. 一 The two states of Ch'in and Cliin entered into matrimonial relations. 獻公 of 晉 mari'ie(i his daughter to 穆 公, ayIio afterwards married his daughter 懷 驗 to 太 子 圏 and 文 to 重耳 of 晉. 3. ― In the planting of gems in Lan T'ien Jay the matrimonial fortune of Yung Po. Yung Po was a person who distributed congee to passers-by free of charge. On one occasion a stranger asked him why lie did not distribute vegetable broth. He replied that he had no seed from which, to grow vegetables. The stranger then took some pebbles from his bosom， and told him that if he planted them in a stony place, they would produce precious stones and be the means of his obtaining a good wife. Several years after Yung- - Po applied for the hand of a maiden of the family, who was a famous beauty. The Hsii family laughed at the idea, but said that if he could produce two precious stones, he might have their daughter, thinking of course that Yung Po would never be able to comply with the condition. He, however, went to where he had planted the pebbles, and there he found five sets of precious stones, with which lie returned to the Hsii family, the members of which, though astonished beyond measure, gave him their daughter in marriage. * 陳 一 村而結 好。 • 二 ^ 仏 兩 國以成 昏。 三 籃田種 玉。 雍伯 之綠。 32 MARRIAGE. 1. ― They who selected husbands through the jewelled windows were the daughters of Lin Fn. 林 of the T'ang dynasty had six daugliters whom he ranged in the reception room behind a jewelled window covered with gauze, through which they could see but we're not themselves visible. There they amused themselves, and when young gentlemen came to visit, they selected as their husbands those whom, they fancied. 2. ~ By crossing the milky way on a bridge of magpies, the " shepherd " and " spinster " met eacli other. On the 7th day of the 7th moon magpies are said to form a l)i'idgc hj which the spinster crosses the milky way. (See ante, page 5, No. 5). 3. 一 By shooting at the bird screen and liitting the birds in the eye, Kao Tsu of the T'ang dynasty obtained n, wife. 寶毅 of the Sui dynasty (A.D. 581-G18) had a claugliter, avIio was a great beauty, and, wishing to find her a good husband, lie made a screen on which were painted two peacocks. All suitors had to shoot two arrows at the peacocks, Tao I having secretly resolved to give his daughter as a wife to the suitor who shot tlie peacocks in the eye. Many made the attempt, but all failed until 李 淵 tried his hand and succeeded in winning the maiden bj striking the Tbirds' eyes ^vith both his arrows. 妻唐 而射三 會牛 以駕二 ° 高中雀 ° 女渡鵠 得目屏 相河橋 1 寶 窓 選 壻。 林甫 W 女。 MARRIAGE. 33 1. — With regard to (marriage) rites, prominence is given to the bridegroom personally receiving the bride in order to maintain aright, from the very beginning, the social relations. 2. ― At the beginning of the Book of Odes occurs the phrase "^4 Fitting Mate," in order to give honour to the source of regal civilisation. See 詩 輕 Leg'g'e, page 1. 至若禮 重親辦 所以正 人倫之 二 詩首好 逑 。所以 祟 王 化 之 原。 !34 WOMAN. 子 女 WOMAN. — s» ― 1. ― Man is endowed with, the firm nature of heaven. 2. — Womau partakes of the yielding nature of earth. 3. ― A virtuous Empress is termed " A Yao and a '" Shun among woman." This term was applied to the wife of the Emperor 5^ 宗 (A.D. 1064-10G8) of the Sung dynasty and to the wife of the Emperor 宣 宗 (A.D. 1426-1436) of the Ming' dynasty. 4. 一 A woman of strong character is said to be " a " hero among woman."' : For tlie expression 夫 see Mencius Legge, page 141. ]t 匕 之 言置 大 丈 夫 " These characteristics constitute the great man." , 5.~^| 秀 (the flower of the female apartments), M 嫒 (tlie virtuous and winsome muideri) are both expressions for worthy women. G. —閬 $| (the model of the household), f$ 德 (beautiful and virtuous) are both terms of praise for beautiful women. CHAPTEB XIV. 1 ^子 禀乾之 二 * 子 酏坤之 三 賢后稱 女中 堯舜。 烈 * 稱女中 丈 夫。 五 曰 W 秀。 曰 淑 緩。 皆 稱賢 六 曰 閻 範。 曰 懿 德。 並 美隹人 _ WOMAN. 135 1. ― "Tiie wife presiding over the domestic supplies means that she prepares the drink and the food. ^ s 經. 2. —— " The daughter's return to her home " means her going back to inquire after lier parents. 詩 輕 Legge, page 7. 歸 寧 ^ 毋 " I am going back to visit my parents." 3. ― AYhat are called the three states of dependence befitting a woman ？ Dependence upon lier father (3c)- Dependence upon lier husband ( 夫 ). Dependence upon lier son (子 ). 4. ― What are culled tlie four womanly virtues? Chastity (德 ）， Speech (曹 ）， Work (工 ）， Demeanour (容 ) . 5. ― In the Chou dynasty as motherly models T'ai Wang had Chou Chiang : Wang Clii had T'ai Jen, Wen Wang had Hou Fei. T'ai Wang, Wang Chi, and Wdn Wang stood to one another in the relation of grandfather, fatliev, son. Their wives were all celebrated for their excellence and virtue. 婦主中 饋。 烹 治 飮 食 之 名。 二 A 子歸 寧。 囘 家 省 親 之謅0 三 何 0 三 從。 從 义 從 ^從 子。， 四 何 謅 四 德。 婦 & 婦 a ，葛蠕 容。 五 周家毋 儀。 太 王 有 周 姜。 王 季 有太任 ~ 文王有 后她。 136 WOMAN. 1. ― In the three dynasties they who lost the throne were Chieh of Hsia, who lost it through Mei Hsi ； Chou of Shang, who lost it through T'an Clii ； and Yu of Chon, who lost it through Pao Ssu. For an account of Chieh and Mei Hsi see Mayers, Nos. 25D and 506. For an account of Chou and T'an Chi see Mayers, Nos.. 71 and 695. For an acconnfc of Yu and Pao Ssii see Mayers, No. 541. 2. ' ~ " The essence of fragrant orchids " and " tlie " quality of willow catkins " are both expressions used in praise of women. 謝 樊 of the 晉 dynasty had a daughter named 道 雜《_ who was remarkable for her ability. On one occasion her uncle, 謝 安, asked Lis nephews and nieces to' what the snow which was then falling could be likened. One said "to the sprinkling of salt in tha heavens." Tao Yiin suggested that " it was like willow " catkins lblown by the wind." Hsieh was delighted at this answer which lie thought showed great ability. 3. ― " The ice and snow heart " and " the Cyprus boat constancy " are both expressions celebrating the chastity of widows. For 柏 舟 sec 詩 經 Legge, page 73. 柏 舟 are "化 two first characters in an ode celebrating a faithful widow. 1 三 代 亡國。 夏 桀以妹 喜。 商 紂 以 妲己。 周幽 以葆， 二 蘭蕙質 。柳 絮 才。 皆 女 人之 美號。 三 冰 雪 >3 。柏 舟橾。 悉孀 婦之 淸聲。 1. ― Girls of fascinating appearance are called " peerless creatures." See 左 傳 Legg'e, pages 724 and 727. 2. — Women with, pretty faces and fascinating manners really may overthrow cities. 李 延 年 was one of the famous minions of "Wu-ti of the Han dynasty, B.C. 140 {see Mayers, Xo. 377). He had a beautiful sister, whom he succeeded in introducing into the Imperial seraglio by singing the following verses ： ― 北方有 隹人、 絶世而 獨立、 一顴傾 人城、 再顴傾 人國、 寧不 知傾城 與 傾國， 隹人難 再得、 3. ― Of P'an Fei's steps eacli formed a lily. Hsiao Man's waist was as slender willow branch. For an account of P'an Fei see Mayers, No. 55G. For an account of Hsiao Man see Mayers, No. 579. 4. —— Chang Li-lma's liair was so glossy that it reflected like a mirror. Wu Cliiang-hsien's surpassing loveliness might be fed on. For Chang Li-hua, see Mayers, No. 24. The Emperor Yang-ti of the Sui dynasty, when regarding' his favourite Chiang-hsien, used to say to the courtiers standing round ： " The ancients said that beauty " might be fed on, but Chian-hsien's might satisfy " the famishing." WOMAN. 四 楊蠻 朶潘三 柳 腰蓮如 織^ 7 1 * 貌 嬌嬈。 謅 之 光物。 二 婦容 實 可 嬌辯 傾城。 張麗 光可 絳仙 _ 可餐 華。 髪 鑑 。吳 、秀色 38 WOMAN. 1. ― Li Chiian's breath was as sweet as the fragrant orchid. When she breathed, it formed a rich, perfumed vapour. For an account of Li Chiian see Mayers, No. 348. 2. —一 T'ai-chen's tears grew redder than blood ； as they fell, they froze in red drops. T'ai-chen, a designation of Yang Kuei-fei. See Mayers, No. 887. 3. 一 Meng Kwang's strength was so great that she could lift a stone mortar. See Mayers, N"o. 495. 4. -― Fei Yen's body was so light that she could dance on the palm of one's hand. See Mayers, No. 41. 麗娟 氣馥如 蘭。 呵 處結成 香霧。 二 太 眞涙紅 於 血。 滴 時便結 三 孟 光 力 大。 石 H 可擎。 四 飛燕身 輕。 掌 上 可 WOMAN. 139 1. ― As regards T'i Ying, who sent up a memorial and saved lier father, and Lu Shili, who braved tlie point of the sword to protect lier mother-in-law 一 these are patterns of filial piety among women. For T'i Ying see Mayers, No. 717. The woman of the Lu family was the wife of 奠 g 義 宗. When everyone else ran off on the approach of a gang of robbers, she alone remained to defend her mother-in-law, and thus obtained the good-will of the robbers. CJ.- ~ K' an's mother cut off her hair to entertain a guest. A village matron killed a fowl out of compliment to a stronger. These are female worthies. For 陶 jjiL see Mayers, N"o. 711. The second allusion refers to an incident in the life of Wu-ti of the Han dynasty. When strolling about in disguise lie one night came to a village called 相 谷. The villagers, thinking he was a robber, wished to apprehend him, but an old matron said, " This stmngei' is no " common man," and at once killed a fo\vl in honour of her visitor. 3. 一 H;m Cliiu-ying, dreading defilement from robbers, cast herself into the mud. Chen Cliung-'s wife, dreading she might fall from virtue, preferred to fall over a cliff. These are types of female cliastity. ^列 女傳 至若緹 縈上書 而 敉 夂。 盧 氏 冒 刃而衞 姑。 此 女 之 孝者。 二 很 母截髪 以延 賓。 村 媼 殺鷄而 謝 客。 此 女之賢 者。 三 韓 玖 K 。恐 賊 污 而 自投於 穢。 陳 仲 妻。 恐 隕德而 寧墜於 崖。 此 * 之 烈者。 140 WOMAN. 者女 成如帙 續曹二 锦此刀 誓曹臂 皲王— 。之 文^^ 完大 者女 割志令 投牽凝 才^ 筆 i、 漢家 ° 之鼻^ 女地 w 妻 1. ― Wang Ying's wife, being dragged, cut off her arm and threw it on the ground. Ts'ao Ling-nii swore n vow and cut off her nose with, a knife. These are types of female purity. Wang Ying was an official 、vlio died during his term of office at 號 州 during the period of the five dynasties. His wife, when on her ^vay home leading her little boy by the hand and carrying her husband's remains on her shoulder, went into an inn to rest, but the inukeeper refused to admit her and dragged her out by the arm. The widow burst out into a loud wail, and seizing a chopper cut off her arm and threw it on the ground. The magistrate of 開 封 府， hearing of the incident, generously took pity on the widow and chastised the innkeeper. The second allusion refers to the widow of 曹 who, in the time of the three dynasties, cut off her nose on her parents urging her to many again. 2. — Ts'ao Ta-ku continued the annals of the Han dynasty. The concubine Hsii Hui took up a pen and finislied an essay without stopping. These are types of women of talent. For 曹 大 see flayers, Xo. 535. The second example refers to f 余 惠， who, during the T'ang dynasty, when only eight years of age, seized a pen and completed an essay without stopping. Tlio Emperor 太 宗, having heard it, summoned her to the palace as being a woman of talent. WOMAN. 1. ― Tai's daughters, with their coarse garments and bamboo boxes, and Meng-kwang with her thorn Iiair-pin and cotton skirt, are types of the poor among, women. During the Han dynasty 艮 had five worthy daughters. When he wished to marry them off, lie did not think of husbands aof rank and wealth ； and, when he seufc them off to their husbands, homes, he gave them plain clothes, bamboo chests, and wooden clogs. For Meng-kwang, see ante page 138, No. 3. 2. 一 Liu Sliili wished to make licr liusbancrs <30iicubines bald. Kwoli Sliili destroyed her lmsband's line. These are examples of jealousy among women. 太 of the T^ang dynasty gave to ^ (壬 ^p， a president of one of the Boards, two pretty girls. When his Avife, Liu Shih, wished to destroy their hair to make them bald, the Emperor placed the girls in a separate house. 賈 an official of the dynasty had a wife of the Kwoh family who gave Lirfch to a son whicli she committed to the care of a wet nurse. The wife, tliinking that her husband was too intimate with the wet nurse, flogged 】iei， to death. The child, pining for its nurse, also died and the family line came to an end. 1 戴 * W 練 裳 竹 臂。 孟 光 之荆釵 祐布。 此女 之 貧者。 柳 氏禿如 之 髮。 郭 氏 絶夫之 嗣„ 此 * 之织 者。 1. ― Tlie daughter of Chia stole for Han-shou some wonderful perfume. The princess of Ch'i caused the conflagration of the temple of Allah. These are types of lewdness among women. Chia's daughter was too fond e,of her father's secretary. It happened that some wonderful perfume 、vas imported from abroad ； Wu-ti, of the Chin, dynasty, presented some of it to Chia, a part of which his daughter stole and gave to her lover. Chia, perceiving the perfume and fearing disgrace, gave his daughter in marriage ta his secretary. The second allusion refers to a daughter of the Prince of Ch'i who made an assignation with a young man, a former playmate, in the temple of Allah on New Year's day. The young man went there first and, being iired out, went off into a sound sleep. The princess arrived later and, finding the young man asleep, took off a bangle with which they had formerly played as children and, placing it on the young man's breast, went away. The young man on waking' was so- grievously disappointed that he set the temple on fire. 142 WOMAN. 賈 女偸韓 壽 之 香。 齊 女致/ S 廟 之燬。 此女 之 淫者。 WOMAN. 143 者之 此難畫 鹽厭而 效東— 。醜 女喝 以刻^ 可顰施 1. ― The woman of the Eastern Shili imitated the pained look and caused dislike. To engrave a picture of the woman of Wu Yen is intolerable. These are types of ugly women. See 莊 子 Giles, page 182. When Hsi Shih (a famous beauty of old) was distressed in mind, she knitted her brow. An ugly woman of the village, seeing how beautiful she looked, went home and, having worked herself into a fit frame of mind, knitted her brows. The result was that the rich people of the place barred up their doors and would not come out, while the poor people took their wives and children and departed elsewhere. That woman saw the beauty of knitted brows, but she did not see wherein the beauty of knitted brows lay (in suitability to tlie individual). A certain village was inhabited solely by the clan 施. A stream ran through the village. Those dwelling to the East of the stream were called the Eastern Shih, among whom lived the ill-fated lass referred to. Among the Western Shih lived the good-looking girl. Wu-yen was the name of a village where lived a woman named 鍾 離 春 so plaiu that she became a byword for ugliness. See Mayers, No. 877. 144 WOMAN. 笑可 列殊靑 紅錢二 畏 態鳩菩 不異自 °附 於名悽 ^樹 。： 2 盤薩同 人°古 之人 jtEs 廉子 變荼九 °* 生貞 以羣固 妓恥」 更謂 °子 故妍淫 傅^ 不女謅 °黠 可婦母 生醜各 1. — From of old there lias been a wide distinction between purity and lewdness and a marked difference between beauty and ugliness in human beings ； for this reason there are living Buddhas, prolific mothers, deformed objects, and wrinkled crones, which are all transformations in a wife to be dreaded. For 盤 茶 see Eitel's Handbook of Bndclhism, page 59. 2. ― " Tlie money tree," u the spot of red," and " tlie immodest," are different terms for courtezans in a brotliel. Tliese cannot he admitted among liuman beings but may be placed bv tliemselves for purposes, of mirtli and amusement. The money tree refers to a courtesan, who, as she was dying, called for lier mother and told 】]er that the money tree had fallen. RELATTOXsS BY AFFIX IT Y. H5 CHAPTER XV. 戚 外 RELATIONS BY AFFINITY. - — ^ « ^ — • 1. ― The Emperor's dauo-Uter has lier marriage Mi-rang-ed ibr lier by the noljilit}\ therefore she is Hi vied Kung-cliu. 2. —— The Emperor's son-in-law docs not belono- to the ceiitral chariot but lias the office of side-rider. 8.— Chiiii-cliu (都主 ） and Hsien-cliiin (縣 君） are Itotli mimes tor the daughters of princes. 4. 一 •• Ccremoinal guests " and " State guests " are botli terms for sohs-in-law of a prince. 5. 一 Old friends arc called T'lmg' ( 'hia (通家 ). When twelve years of age, 孔融 met 李磨, and thus iiddressed him : " You and I are hei'cditury friends.'" " How is that ' '- *' said Ying. K'ang i'、'】>lk'd ： " Among " the 】neii of old, Confucius and Luo-tzu wove men of " C([ii;\l virtue and justice, and were friends that tauglit " one iinotliei', and thus it is tliat you and ] fur " generations Imvc been T'mig- ('！ (in family fellows] lip)."' The surname of Confaciiis was ~^\^ and tliat of Lao Tzu, 10 1 帝女 乃公侯 主 婚。 故 有 ^ 主 之 稱。 二 帝婿 非正駕 之 車。 乃 是 駙 0 之 職。 三 都主縣 君。 皆 宗 * 之 騮〕 四 儀賓國 賓。 皆 宗 壻 之 00 五 舊 好曰逋 家_ 146 BELATIOXS BY AFFIX m 1. 一 Kind relations are called I-ch'i (鶴戚 ). See 左傳 I^'gge, page 192. 2. ― ring-cli'iDg (§K 淸) and Yii-jun (玉潤 ) are expressions for tlie ftither-in-law and his son-in-law when both are famous. 3. ― T'ai-slmi (泰水 ) and T'ai-slian (泰山 ) are two expressions for a man's mother-in-law and father-in-law. 4. ― A new son-in-law is culled " the gentle guest." 5. — A noble son-in-law is called " tlie dragon rider." 6. ― A sou- in-law vvlio is married into his parents-iu- law's family is called a Kuan-slieng (館甥 )• For Kuan-sheng see Mencius Legge, page 254. 7. ― A worthy son-in-law. is called "a smart son-in- law." In the 後 魏 dynasty 劉延明 、、.as a pupil of 郭 瑶. One morning the latter threw a mat 011 the floor, saying ： " I have a daughter aud "'ant to find a smart son-in-law. Whosoever first sits on this shall be he."' Of his more tlian five hundred pupils 延 明 alone seized the chance by at once seating himself 011 the mat and saying : " Yen-ming's the man." He was duly married. 好親曰 懿戚。 二 冰淸 玉潤。 丈人 * 瑁 同 榮。 三 泰水泰 山。 岳 毋 岳 新壻曰 嬌客。 貴 壻曰乘 龍。 贅壻曰 館甥。 賢增曰 快壻。 UELATIOXS BY AFFINITY. 47 1. 一 All who are of the " Jliastern couch are i; lmlf-sons." 監 of tlie 晉 dynasty sent an emissary to the family of 王 to seek for a son-in-law. The emissary returned and said all the sons were young and good looking-, l>ut were rather too stiff, except one who Avas lying' on a couch to the East with his stomach uncovered, eating cakes in the most unconcerned manner. 監 exclaimed " He will make an excellent son-in-law," and ultimately gave his daughter in marriage to him, wlio was no other than the famous 王 義 之. A son-in- law is now called 東 床. 半 子 "half -son" an expression for a son-in-law used by 劉禹踢 iu the Pie" 祭 楊庶子 文- 2. ― A name for a daughter is a " door lintel : " Kwei ji^ei of the T'ang dynasty shed lustre on her parents. " A door lintel," so called in cases where family influence is- dependent on a daughter just as a door depends on its lintel. For example, the famous Yang Kwei-fci, through her influence with the Emperor, secured honourable appointments for her brothers which gave rise to the following song ： ― 生女勿 悲酸、 生男勿 喜歡、 請 君細看 楊 家女、 男則 封侯女 作如、 生女 却 能 號 門 榨、 For an account of Yang Kwei-fci see Mayers, N"o. 887. 1 L ISO! 床。 俱爲 半 子。 > 二 * 子號 門 楣。 唐 一 貴如有 ： 光於父 ： 毋。 148 BELATIONS BY AFFINITY. 三 葛 曰共二 家期 相外一 之原叙 。報晉 °甥 親有舊 於魏稱 。瓜網 毋舒宅 1. ― A sister's son is called Cliai-lisiang* (宅 相)： Wei Slin of the Chin dynasty hoped to return the kindness of his mother's family. 舒 of [1化 晉 dynasty was left an orplian when young and went to live with his maternal grandmother 氏. The old ltuly when building a house employed a geomaiicei', wlio propliesiecl that it would produce a famous num. Shu replied that AYci Shn (魏舒 ） would fulfil the prophecy regarding tlie house ( 相 ), whicli lie ultimately did by becoming' one of the highest officers of the Board of Revenue, 2. 一 Recognising old relationsliip is expressed by "there was originally n (ionnectir)ii ，， (lit affinity oi* melon and cIoIlcIios ). An expression used l.y 王 遵 <»f the 晉 otli bent ou the sanic move, of the relationslii]) liL'twcen father and son. 3. —— A self-depreciatory expression for one's unworthy relationship is " ashamed of being" tlic most insignificant relation " {lit connected as a crumb of n rood's integu- ment). 4. 一 Ta-cli-iao (大喬 )， Hsiao-cli'iao (小香 ) are names lor sisters' lmsb;mcLs. 喬^ V, 、、'ho livi-'d iii the time <_»f the Three Kingdoms (— 岡)， had two daughtei'3 named ^^^^ and 小^ ^, famous for their beauty, who married 孫 策 and 周 瑜. For an account of the two latter celebrities see Mayers, Nos. G31 and 75. 自謙劣 戚_ 曰黍在 s 莩 之末。 四 大 喬小喬 皆 姨夫之 RELATIONS BY AFFINITY. 149 1. ― Sisters' liusbands are also called Lien Clriii, Lien Mei (connocted lapels : connected sleeves). Referring to two men, who married sisters, going in foi" their examination, lapel to lapel and sleeve to sleeve, and taking the Han Lin degree. 2. — •• The reed leans 011 the niao-nilicent tree," a s e I f- cl e p r e c i a 1 0 r 3' expression for borrow ing the support {Jit glory) of relations. This expression was originally applied l»y their contemporaries, to 夏 侯 》 甚， who was famous for his good looks, and the brother of the Empress ( 毛 曾 ) on account of the Emperor (文1 having made them sit side l>y side. 3. -一 " Tl-ie mistletoe and the dodder gTovviiig1 over the pine and tbo cypress," an expression for one liaving' fortiiDately secured a position on which to depend. 'S'w 詩 經 Legge, page 389. 附幸 香蔦二 之 得 祕 蘿 所 # 自° m 夫, 連一 之 * 襟 稱姨速 二 蒹葭倚 玉樹。 自 屬 之光。 5〇 AGE AND YOUTH. CHAPTER XVI. 誕 幼壽老 AGE AND YOUTH. 1. 一 An uncommon child is sure to liave 'sometliing' strange about its birth. The expression 凡 之 子 was a]>})lied to 陳 蕃 by 薛勤 • ^後 漢警. 2. 一 A 】imu of great virtue is sure to have long life. Scfi 中 庸 Lcggc, page 2G3, o. -— In speaking politely of a iium's 】jii't,liclay the expression tlie liour of the first start ', is used. 4. 一 In congratulating a man cm liis birthdiiy {lit meeting with another com|3leted period) t.lie expression " the blest-morn of tlw birth of- Shen " is used. For 生 申 (giving bivtli to the Prince of 8hen) sec 詩 經 Lcgge, page 53.">. 5. 一 AVashing the child on the tliird morning' is called •' the hot water and cake festival." The custom of washing the child on the third morning is still in vogue. ^凡 W 子。 一 必 異 其 生。 一 大德 之人。 必 .0 其 壽。 三 稱人 生日。 曰 初度之 辰。 四 賀人. 逢 旬。 曰 生申令 一 旦。 五 三 朝 洗兒。 i 曰 煬餅之 會。 AGE AND YOUTH. l5 1. ― The custom oi trying' a clnld when a year old is called " the time of the comjDlete-y ear- tray ' ' ( H$ S 之期 ). This refers to a custom still in vogue of placing certain uv tides before a child Avhon a year old and prognosticating' wluit his future will be from the nature of the article ho happens to pick up first. 2. ― When a boy is born the expression used is " tl)o liappy boAv-hanging mom " (懸 狐令 旦 )• For u hanging the how" (懸 ^J^) see Jfj 豊 露已 Legge, Yo\. r.， page 47 J. If the child were a ho\\ a how 、、'as plawl on the left of tlie door. o, ― AMien a girl is Lorn tUo expression used is "tlio fair hour of placing the liandkercLiof ' (設 (ft 佳展 ). For u placing* the handkerchief" (、設 幌) "'。 禮 記 Legge, Vol. l, page 471 • If the child were a girl, a liandkordHi'f wms ]»lace(l on tlio right of the door. 4. ― In congTatiilating a person on the birth uf a son (me sa-ys •' tlio lofty mountain lias sent down a. spirit." Seo, 詩 經 Legge, poge 535. 5. — A self-depreciatory expression for giving- birth to a (laug'htcr \h u useless for any purpose 57 [lit slow and last). U^od hy 淳 于 意 uf the Hun dynasty, who had five daughters and no sons. 】 周歲 試周。 曰 晬盤之 钥。 其 S 耐 f i。 三 女生誕 。曰 設 嗨隹 展。 四 賀人 生子。 曰 嵩嶽降 五 自謙生 A。 曰 緩急非 益。 52 AGE AXD YOUTH. 1. — Giving birth to a son is expressed by playing* with a sceptre " (弄輝 ). 卜: ce 詩 經 Leg'g'e, page 3oG. 2. — Giving' birth to a dauo-litcr is expressed by " playing with a tile " (弄 S ). See 詩 輕 Legge, page ；：)<•". 3. ― To dream of bears and g-risly bears is an augury of a son. Sec 詩 經 Legge, page 301；. 4. ― To dream of cobras anc 】ioiiom'ah】e ~ - nobility : age ： virtue.'" 天 下有達 尊三、 爵一、 齒一 > 德一、 4. ― At the age of 50 one sliould know the errors of 49 years. 淮 南 子 said nf 蘧 伯 玉一伯 玉行 年五十 而 知四十 九年之 非. 5. ― After living 100 }Tears, liow can there bo 36,000 Mayei's, No. 228. The sentiments in the text were given utterance to when Confucius handed the 孝 經 to Tseng Tzu. 160 THE BODY. 1 文王 龍顔而 虎眉。 漢 高 斗胸而 隆 準。 三 孔 子之項 若 墟。 文 王之胸 四^。 五 周^ 反 握。 作 典周 之相。 六 重耳駢 瞀。爲 霸 晉 s 君< 此皆古 聖之英 姿。 不 凡 W 貴 品。 至若 髪膚 不可毁 傷。 曾 子常以 守身爲 大。 THE BODY. 161 1. ― As to the duty of treating one with great forbearance, Ssu-tch set value on allowing the spittle spat on liis face to (— li'y. 婁 自币 德 livecl in the tirae of 武后 A.D. G84-701. He was a prime minister, famous both for his military and civil accompl i sh men ts. 2. ― The ruinous effect of a calumnious mouth is such that it will melt metal and dissolve bones. * 漢書， 中山靖 王傅. 3. 一 A tyrannical Government that is exacting beats the skin of its victims and sucks out their marrow. 4. 一 To b& hampered l.(V one is expressed by " being held by the elbow." r 腳 i hc 家 語- 5. ― Not to know slianu; ；。 called "thick faced." See 書 輕 Tx'ggc, page 1G1. " Thick as are our 「:;.<、ts7 tlicy ar.j covered with blushes.'" 顔 厚有忸 怩- 11 待 人須當 量 大。 師 德貴 於唾面 自乾。 \ ) 二 一 讒口中 傷。 金 可 鑠 \ 而骨 可銷。 ■ \ 三 ！ 虐政 W 求。 敲 其 膚 \ 而吸 其髓。 \ 受人牽 制。 曰 掣 肘。 \ 五 ！ ^知 愧羞。 曰 厚顔。 \ 62 THE BODY. 1. ― A person fond of discussion and argument is said '• to wag Lis lips and drum with liis tongue." From »|J 子. 2. 一 Intimate converse is expressed by " intimate discussion knee to knee." o. 一 - Angered so that the liair rises and moves the cap " is said of tlic violent heroic passion of Lin Hsiang-ju. 史 記 For an account of 簡 相 如 see Mayers, Ko. 393. The two rulers of Cli'in unci Chao met at Mien Cli'i. When both had feasted well and partaken freely of wine, the chief minister of Ch'in- requested the ruler of Chao to favour them with some music, Avith which request he at once complied. The chief minister of CLao then asked the ruler of Ch'in to play something, but no notice being taken of liis request, he became so furious that liis hair stood np in anger and tilted against his hat, and he insisted on the ruler cf Cli'in acting as his, own ruler had acted instead of trying to make himself appear suj)crior. 4. 一 " Put your hand on him and it will burn " sucli Avas the ardent nature of tlie noble energy of Ts'ui Hsien of tlie T'ang dynasty. &e 唐" 書. i 貴 唐炙四 勢崔手 炎鉉可 , 之熟 1 好生議 論。 曰 搖唇鼓 舌。 二 共 話 衷 腸。 曰 促膝談 >2。 三 怒 « 冲 冠。 藺 相如之 英氣 勃勃。 THE BODY. 163 1. — " Altliougli I am thin in appearance, the Empire is fat " said by Hsiian Tsung of the T'ang' dynasty of See 唐 史. The Emperor ^ 宗 (A.D. 713-75G) used the expression in the text with regard to himself when speaking of hh minister 休， avIio was most straightforward in his dealings with the Emperor, never hesitating to remonstrate "u'itli him when necessary. The Emperor became very thiu under this treatment and, when advised to dismiss his minister, said, u though I am thin in appearance the Empire is fat/1 2. 一 " Honey in his mouth but in his bowels a s\vord ，， 一 sucli a man was Li Lin-fu. ^唐 史. For an account of Li Lin-fu see flayers, No. 35G. 3. ― The boclv of Chao Tzu-lung was all courage. ^三國 ；^. For an account of Chao Tzu-lnng see Mayers, No. 54. 4. ― Ling-wang of the Chou dynasty wa's born with a beard. Ling-wang ruled from B.C. 571-544. 5. — Lai Tsun-ch'en put vinegar into the noses of tlie criminals, which was a cruel exceeding of the law. * 唐史. 一 Lai Tsun-ch'en was one of the adherents of 武 后 of the T'ang' dynasty, A.D. 084-701. 貌雖瘦 而天下 一 肥。 唐 ^宗 之自 一 1115 二 口有蜜 而腹有 一 劍。 李林 甫之鴆 \ 三 趙 子龍一 身都 一 是膽。 四 周靈王 初生便 \ 有鬚。 五 一 來俊臣 注酿於 \ 囚 鼻。 法 外行兇 。一 1. 一 Yen Tzii-ling placed his foot on the Emperor's stomach, forgetting his exalted dignity. The Emperor referred to is 光 武 of the after Haii dynasty, Avho had been a student with Yen Tzii-ling and who reigned from A.D. 25-58. On ascending the throne, the Emperor ordered a search to be made for his old friend who had gone into retirement, and in order to facilitate inquiry had a likeness of him drawn. He was ultimately discovered clothed in sheep's skin, and the Emperor went in person to visit him. On one occasion they slept together when the incident recorded in the text took place. Like 巢 义 of old, Yen Tzu-ling remained firm in his purpose, and refused to come forth from 】iis retirement though the Emperor made him 諫 議 大 夫. The following lines were written in depreciation of Yen Tzu-ling ： ― 一着羊 裘便有 心， 虛名傳 頌到於 今、 當 年 若着簑 衣去、 烟水茫 茫何處 尋、 The piece entitled 嚴子陵 先生祠 堂記— 范仲海 of the dynasty is written in praise of him. 2. ― " Long has this knee remained unbent," exalted was tlic position of Kwoh Tzii-i as premier. These were the words uttered liy 田 承 晶司 of the T'ang dynasty, Avho held possession of the territory of to the ambassador sent to him by Kwoh Tzu-i ： ― " For " ten years has this kuce remained unbent. Now I " bow it out of reverence for his grace the Duke " Kwoh." For an at count of Kwoh Tzii-i see Mayers, ISTo. 306. 64 THE BODY 1 嚴子陵 加足於 帝 腹。 忘 其 尊 貴。 二 久不屈 兹膝 。郭 子儀尊 居 相位。 THE BODY. 165 1. 一 " I would not bend my back for (five measures of) rice," so said T'ao Yiian-ming when refusing to bow before the official deputy. For an account of T'ao Yiian-ming see Mayers, No. 715. When appointed magistrate of 彭 澤, he resigned his post after 80 days, refusing to bend his back to the deputy of his superior for the sake of a salary of five measures of rice. iSee also in Giles' " Gems of Chinese Literature," page 105^ the piece " Home again " ( 歸 去 來 辭 )， in which T'ao Yiian-ming celebrates his return home and abandonment of worldly affairs. 2. 一 " You will part with your old scalp " ― the parting ode presented to Yang JPuh by his wife. When 眞宗 of the Sung dynasty (A.D. 998-1028) 、、'as on his way to worship T'ai Shan (封 泰山 )， lie met a recluse named 楊 撲 whom 1 he wished to accompany him, but allowed hi in to remain when he k'tu'nt the parting words of his wife which were delivered in the following ode ： ― 且休落 魄耽林 酒》 更莫 猖狂愛 佧詩， 今 日捉將 官裏去 > 這囘 斷送老 頭皮、 3. — " Like the seed in a newly opened lotus," as Ming Hwang said when admiring the breast of Kwci Foi. For an account of Kwei Fei see Mayers, No. 887. 4. ― Tapering fingers are like bamboo sprouts in spring. 5. ― Bewitching eyes are like the nutunin waves. 不 爲米折 腰。！ 陶淵明 不 拜 \ 吏胥。 二 斷送老 頭皮。 \ 裼璞 得妻送 \ 之 詩。 1 二 \ 新剝雞 頭肉。 \ 明皇愛 貴如 \ 之^。 \ 纖捎如 春笋。 一 五 \ 媚眼若 秋波。 一 66 THE BODY. 1. ― Shoulders are called the "jewelled tower." 2. 一 Eyes are called the " silver sea." 3. ― Tears are called "jewelled sticks." 4. ― Tho crown of the lieuid is called the " pearl liall." 5. ― To put down one's burden is called " resting the >See 左 傳 Legge, pages 415 and 4] (；. (). 一 To refuse to yield is expressed hv " stift-necked." ^ ^ 漢 書* " 7. -— Was not Tiug AVei indeed fawning when lie wiped the Leard of a n other man? Ting Wei lived in the Sung dynasty, and was promoted to high office thruagh the influence of upon Avbom lie fiuvned to such an extent as to wipe his beard on one occasion when they were dining together. 、2^ rebuked him, an officer of sucli higli standing, for thus demeaning himsc4f. 8. — Was not P'eng Loll 】）mYe， when, detennineel on fighting, lie cut off his protruding bowel? r^eng Loh of Ch'i wlieu fighting; with Wen of Chou was wounded in the bowels. Part of his bowel protruded, and not being able to push it in again, lie cut it off and recommenced the fight. 肩曰 玉僂。 二 眼名 銀海。 三 涙曰 玉筋。 四 頊 曰 珠庭。 五 歇檐 曰 息肩。 二 六 不服曰 彊項。 一 1115 A/ S 鬚。 何 其 詔 也。 八 彭樂 截腸决 一； 戦。 不 亦勇 乎。^ THE BODY. 167 1. —— " Cutting out the flesh to cure a boil —— a make- shift to tide over a present difficulty. 夷 中， of the l^ang dynasty, in an oclo on tlic agricultural distress of his times, caused hj the exorbitaii b rates of interest charged on ach'ai 1 ( made to farmers, speaks as follows ： ― 二月賣 新繇、 五月驩 新穀、 醫 得眼前 瘡、 剜却 心 、頭 肉、 我 願君王 心， 化 怍光 明燭、 不照綺 羅筵、 僱照逃 亡屋， 2. ― " Toucliing tlic foot w lie 11 wounded in the breast " (thus did Kao Tsu of the Han dynasty) as a device to relieve the minds of the soldiery. Kao Tsn, the founder of the Han dynasty (B.C. 200-194), Avlien fighting with 項 、vas womulcd in the In'ca^t with an arrow, l)ut in oi'der to prevenb his soldiers liccoming alarmed put liis hand to liis foot, dcclariu,"' that it had been wounded. o. ― Cliang Liano1 of the Han dynasty pressed tlic loot and 、vl-iispei'ed in the ear (of the Emperor). For an account of Chang Liang- srr Mayei's, No. 20. 韓信 applied to receive a sham a]ipointment as prince of Ch'i ( 齊 ) in ordev that that State might be effectually kepfc in cheek. The Empci-or was at first highly incensed at the request, hut 、、- as persuaded by Chang Liang to accede to it when it was pointed out liow necessary tlic allegiance of Han Hsin was to the success of his cause. 剜肉 醫瘡。 權 濟目前 之 急。 傷胸椚 足。 計 安衆士 之心。 漢 張良鑷 足 附耳。 68 THE BODY. 1. ― Tung Fang-so (was told of) tlie wasliing of the marrow and the cutting of the hair. For an account of Tung' Faug-so see Mayers, No. 689. It is related that Tung Fang-so met an old man who told liim that he had lived, on air for 9,000 years, and that he washed, his marrow and cnt his hair every 3,000 years. 2. 一 Yin Clii-liui 、、'as styled the great black-faced king by the Ch'i-tAn (Tartars). ^宋史 3. ― Fu Yao-yii was styled by an Empress of tlio Sung dyoasty "a gentleman of gold and jade." 4. ― (Ch'i K'ang had) a clay and wooden body, which lie did not adorn. See 晉 書， For an account of ^ 康 see Mayers, TSTo. 240. 5. — "A lie art of iron and stone maintaining a firm diameter." The expiession was nscd Ijv Q 休 of the T'ang dynasty in speaking of 宋 3^， and Avith reference to a composition of the latter entitled 梅 花 赋, in Avhich, according to he exhibits a delicacy of feeling and refinement of expression little expected from one usually so nnbending and stern. 】 東方朔 冼髓伐 毛。 二 尹 繼 倫。 契 丹 稱 © 黑 面 大： 王。 三 傅 堯 兪。 朱 后 稱 爲金玉 君子。 四 土木形 骸。 不 自 被 飾 鐵石心 腸。 秉 性 堅 M THE BODY. 169 1. ― To obtain an interview is expressed by " enjoying- Chili's countenance." 元 德 秀 also named 紫 芝 lived in the T'ang dynasty, and was so distinguished in appearance and character that, as 房 J 官 said, on seeing him all desire of fame and riches vanished. ^^眉 "elegant eyebrows " ： there is a play on the word 2. ― Long separation is expressed by " long removed from your presence and example." 3. 一 Inviting ladies is expressed by " I will meet your golden lilies." The expression " Golden lilies " refers to the small feet so much prized in China. 4. ― In inviting intimate friends one says, "I presume' to draw your precious feet." 5. ― Clm Ju is an expression for a dwarf. From 左 傳. See Leggc, page 422. G. ― K'uei Wu is an expression for a striking' appearance. ^史記 ，留 侯世家 • 7. ― " The elegance of a dragon and the beauty of a phoenix," a liandsomo officer of State. The expression was applied to 太宗 of the T'ang dynasty, (A.I). 627-650) and also to 康. See ante， page 167, No. 5. 叙 會 晤。 m 得 挹 \ 芝 眉。 一 二 \ 叙 0 濶。 曰 久 違 \ 顔範。 \ 三 \ 請 女客。 曰牽迓 \ 金蓮。 邀 親友。 曰敢攀 \ 玉趾。 五 , \ 侏儒謅 人身矮 。一 六 、 魁 梧稱人 貌奇。 籠章 鳳姿。 廟鄺 \ 之 彥。 \ 170 THE BODY. 1. ― u The head of a musk deer and the eyes of a rat " ― a boor. Said liy in contempt of 元 載 who was promoted 苗晉鄉 of the T'ang dynasty. 2. 一 Excessive fear is expressed hy " fearing for the liead and fearing' for the tail." See 左 傳 Leggc, page 278. " There is a saying of the ancients.1' " Fearing for its head, " and fearing for its tail, there is little of the body " left (not to fear for)." 3. ― Eternal gratitude is expressed by " engraven on " the bones and imprinted ou the heart." An expression from 李 義 山， for an account of whom see Mayers, No. 364. 4. ― An ugly appearance is expressed by " un- distinguished (in appearance)." Sec 左 傳 Legge, page 727. 5. ― A beautiful appearance is called " capped witli jade." By some 冠 玉 is rendered l>y " superior to jade." The expression was originally applied to 陳 平 l)y 張 員, who said ： 一 陳 平雖美 丈夫、 如冠 玉耳、 其中未 必 有也， For an account of Ch'en P'ing see Mayers, No. 102. 6. ― Lameness is called Man Shan (hobbling). 7. — Deafness is called Cli'ung T'ing (hard of hearing). 1 \ 聾頭鼠 目。 草 一 野 W 夫。 二 恐懼 過甚。 0 \ 畏 首 畏 尾。 1 二 \ 感佩不 忘。 曰 \ 刻骨銘 >3。 \ 0 一 貌醜曰 不颺。 \ 五 一 貌美曰 冠玉。 \ f 日 s。 一 七 \ 耳 SB 曰 重聽。 、： THE BODY. 17 之香便 * 二 之口 5t 期一 狀 多便碟 稱訥 X 期 1. 一 CJi4i Cli'i I I is an expression for stuttering. 惠* of the Han dynasty wished to disinherit his eldest son. One of his ministers 周 昌 who stuttered and 、vhom he wished to publish the royal decree announcing the elevation of 如 意， rciiionstratcd with him as follows ： 一 臣 口訥不 能香、 然 臣. 期期 知其^ 可、 陛 下欲廢 太子、 臣期 期不敢 奉詔， The Emperor was so amazed and at the same time so impressed hj his remonstrance that he iibancloned his intention of disinheriting his son. ^^， so called from of the time of tlic Three Kingdoms, 、vho stuttered, and who could not pronounce his name without repeating it 3^ ^ 2. —— Tieli Tieli Pien Pien is an expression for a liabit of talking much. 張釋 $ who livod in the time of 文 帝 (B.C. 17；)-15(；) used to accompany tlic Einpcror to his pleasure grounds. On one occasion the Emperor asked hi in the number of animals in one of the gardens, l>ut he Avas unul)le to iinswer. One of the gardeiiGi^, \vho was stuudiiig by, gave the particulars required, which so delighted the Emperor that lie ordered Chang Shih-chili to make bis 1)0 w to the giii'dencr, who was to l>e appointed to the post of guardian of the upper forest. Chang Shih-cliili at once memorialized the Emperor, saying ； " 周 ^ff and " 't^T werc both great men, but they w ere not able " to give expression to their thonglits would they have " been as ready-tongaecl as this gardener ( ^ ^ " 口 捷 給 )•" H result of his remonstrance was that fclie appointment of tlie garde ner )vas cancelled. 72 THE BODY. 1. ― To be watcliful and reverent is admirable. S(o 詩 輕 Lc'gg'e, page 433. 2. ― Unblusliing exaggeration is despicable. o. ― A small waist is called " a willow waist." Prince Ling of Ch'u had a erase for small waists, honouring both men and women according to the size of their waists. As a consequence tight lacing became common at his court and the imperial concubines, Avhen they expected a summons from their royal master, used to fast in order not to increase the size of their waist which caused the death of not a few. The men of the time used to sing the following verses ： ― 楚王好 細腰， 宫中多 餓死， 4. ― A small body is called " a fowl's rib." 劉 伶 {see Mayers, Xo. 411) a famous wine Libber, 、vli" belonged to the fraternity of the Seven Worthies of thu Bamboo Grove, circa A.D. 265-280, had a qnarrel with a rustic, who wished to strike him. Liu Ling replied that a body like his, which was no largei' than a fowl's rib, was not sufficient to accommodate the rustic's fist. This so amused the latter that lie refrained from striking him. 1 可嘉者 小&翼 可鄙 者大 1W 不 三 腰細曰 柳腰。 四 身小曰 雞劢。 THE BODY. 73 1. ― Joking a person whose teeth are defective, one says " the dog's lioles are opened wide." 張 祖 of the Han dynasty Avas when quite yomig very- able and quick at repartee. He lost some of his teeth when eight years old, and 王 先 達 chaffed him by asking why his month was so full of dog's holes. To this he smartly replied, " to allow such as you to go to and fro." " Dog's hole" is the name given to the hole at the side of the main door in Chinese houses, which serves as an outlet for drainage. It is said that it is called " dog's hole" because dogs use it as a means of egress and ingress. 2. ― Ridiculing' a person for indecision one says " His " rat's head (peeping out and in) spoils tlie business." 田 免分 of the Han dynasty had a difference with 韓 安， whom he upbraided by asldng why he was undecided like a rat bobbing in and out of its hole ( 何 鼠首雨 端). 3. ― " Having oclire in one's mouth " means frequently changing and witlidrawing one's utterances. 王 /jfj of the Chin dynasty was well versed in Taoisfc philosophy. If any part of it appeared to him • unsatisfactory, be at once changed it. From this habit he was nicknamed " The person who has ochre in his mouth." In ancient times yellow paper was used for writing purposes, and, if any erasure had to be made, oclire was used. 笑人酋 缺。 曰 狗 竇 大開。 二 譏人不 决。 曰 國 首倡 事。 口中雌 黄。 言 事 而多改 移。 74 THE BODY. 1. ― " Having the Cli'un Cli'iu (Spring and Autumn Annals) in one's skin " means having an inbred ability for praising and blaming. The phrase was applied to 裙 衰 by 桓 藝. Both lived in the time of Ch'eng Ti of the Eastern Chin. A.D. 326-343. The Spring and Autumn Annals arc, according to the ^1 系至， " metaphorically suggestive " of either praise or censure." {See Eitel, China Eeview, Yol. xx., page 88). 2. ― " Wlien tlie lips perish, tlie teetli become cold" refers to people losing tlieir mutual depenrlence. See 左 傳 Legge, page 145. " The Marqnis of Chin again borrowed a 、vay through Yu to " attack Kwoh. 宫 之 奇 remonstrated with the " Duke of Yii, saying, ' Kwoh is the external defence " ' of Yli. If K^voh perish, Yii is sure to follow it. " ' A way should not be opened to the greed of Chin r " ' robbers are not to be played with. To do it once " ' was more than enough ； and will yon do it a second " ' time.' The common sayings ' the carriage and its " ' wheels depend on one another,' ' wlicn the lips " ' perish, the teeth become cold,' illustrate tlie relation " ' between Kwoh and Yii.' " 3. ― Tlie expression " The feet are uppermost and tlie lie ad down " refers to noble and mean being confounded. This expression occurs in the piece entitled 治 安 策 by 貶自 秋皮- ° 有 ^ 裏 蕖中春 二 脣亡酋 寒。 謅 彼 此之失 侬。 三 足上首 S 尊 卑之顚 倒。 THE BODY. 75 1. ~ -TIiobg who attain their purpose are said " to exhale freely and expand the eyebrows." This expression occurs in the letter from 李 白 to 韓 州 . 2. ~~ One who treats another with sincerity is said "to take liis heart and place it in the other's breast." This expression was applied to 光武 帝 (A.D. 25-08) of the after Han on account of his straightforward dealings with those who submitted to him Tbefore he obtained the throne. 3. — Tlie lieart in alarm is called " perturbation ia the ': seat of intelligence." For 靈 毫 see 壯 子. 4. ― To fall down drunk is called tlie " subsidence of tlie jade mountain." The expression was applied to renoAvnecl as a lover of the wine cup (see Mayers, Xo. 2 id) hj 山 巨 源. 5. ― Sleeping is called " dark sweetness." ^ the 1 寄懷詩 by 蘇東 坡. 三林飽 醉後、 一枕 黑甜餘 》 6. ― Lying down is called "repose." ^ 詩 經 Legge, page 3G1. 7. ― " The moutli still smells of mother's milk " refers to young people who have little experience. The phrase was used by 韓 信 with reference to 王 of wliose wife became the mother of 文 帝 of the Han dynasty, B.C. 179-156. 所 ® 得 意。 曰 吐 氣 揚 眉。 二 待入誡 心。 曰 椎 >3 置 腹。 三 >3 慌曰靈 臺 亂_ 四 醉倒曰 玉山頹 _ 五 睡曰 黑甜。 六 跳曰 偃息。 七 口尙^ 臭。 謅 世 人年少 無知。 176 THE BODY. 練 成士謂 其三一 ° 諳老 醫肱析 1. ― "He lias thrice liad a broken arm " is an ex- pression describing an experienced and skilful doctor. See 左 ^Legge, pages 783 and 784. 三折 月玄知 爲 良 醫， 、vlliere Legge translates "I know that he is a good physician (who can heal) an arm broken in three places." . ^ 楚 詞九章 吾聞作 忠以造 怨兮、 忽謅 之過言 、一 吾 始聞爲 君建立 忠策、 必 爲讒佞 所怨、 忽過之 耳以爲 不然、 九祈 臂而成 醫兮、 吾今而 知其信 然》— W 人九 祈臂、 更歴 方藥、 則成 茛醫、 乃 自知 其病、 吾皲 放棄、 乃 信知讒 佞、 S 忠直之 害也、 I had heard that acting uprightly incurs hatred and in my haste I said it was an erroneous statement. That is to say, I had heard that to establish faithful plans for a prince could make one an object of hatred to slanderers and I hastily passed it by as not true. (5). But a nine times broken arm makes one a doctor, and now I know it is true. That is to say, a man wlio has nine times broken his arm and passed through the experience of having it medicated so often, becomes thereby a good doctor, having a personal knowledge of the malady- Bo 1, having been cast off, believe and know that slanderers are the ruin of an honest man. See also the Cantonese proverb 久 成 醫 and the lines from 杜甫 ：— 病多知 藥性， 客 久見人 心、> And the saying ： ― "If I am to have my bones set, let it be by one who has had his own bones broken." THE BODY. 177 1. ― Tli!—' lady of the western village clasped Iilt breast (in pain), and tlie more was lier beautv Increased. See ante, page 143, Xo. 1. 2. — Tin1 ugly woiiuui imitated the knitted brows and in trying' to look better made an object of herself'. H'"1 ante, page 1 4；), No. 1. F01' an account of 西 磁 see Mayers, Xo. 571. 3. ― Only tlie spiritual eye c;m discern tlie marrow of wisdom in another. The carnal eye knows not tlio worthy mail. These are Buddhistic phrases. 4. 一 " The kneos of a servant girl and tlie countenance of a slave " ― a hateful flattering appearance. * 陸龜蒙 ，叛 人欹. 5. 一 " Sliragging' slioulders and smirking smiles " ― ■ intolerable exhibition of adulation. See Mencius Legge, page 153. 6. ― Tlie laitliful officer will take out his liver to be medicine for his prince. 7. 一 " A woman with a long tongue is like a stepping- stone to disorder." See 詩 經 Legge, page 561. 12 1 西子 二 1 二 慧眼 ^ 識 四 五 瞀 M 六 忠 臣 婦人 效 賢 "白 香 >20 愈 顰。 弄 知道 人。 見 增妍。 巧 R. 拙。 骨。 肉 眼 ^ S 一 P 容 可厭。 態 難堪。 披 肝。 爲 君 之 藥。 長 舌。 爲 厲 之 階。 1. ― Wlien a thing is to one's mind it is called, " as you like it.;， ― The 異 聞 錄 states that 如 願 was the name of a slave girl presented by 靑洪 君 to one 歐 明 a trader. because wlien passing the 彭 Lake, he threw some food into it before partaking of any himself. It is said that through the slave girl Ou Ming' attained to a position of great wealth. 2. ― Anything wliicli causes sliame is called " that which brings sweat to the face." ^韓 文^， 祭柳子 厚文. 不善 爲澌血 栺^顔、 3. ― A man of many words is said to have too mucli tongue. ^傅 燎錄. 4. ― Tilings worth eating are called " fit for the mouth." From 莊 子. 5. ― His beneficence extended even to decayed remains ― sucli was the deep liumanity of Hsi Po. For an account of 西 伯 see Mayers, No. 570. The incident referred to in the text occurred wlien some decayed remains were dug up at the building of the Ling T'ai (^^^^ ). Hsi Po ordered them to Tbe buried, acknowledging himself as their keeper notwithstanding the report of one of his officers, who stated that there was no one who owned them, 78 THE BODY. 事遂 >3 曰 二 事可愧 In 人 多 眷 曰 饒舌。 四 物 堪食曰 可 口。 五 澤及祜 骨_ 西伯 M 深 仁。 THE BODY. 79 1. ― " Burning moxa to share th.e pain " ― sucli was tlie kindly sympathy of (T'ai) Tsu of the Simg dynasty. For an account of this incident see ante, page 86, N"o. 4. 2. ― T'ai-tsimg, of the T'ang dynasty, in order to cure- his minister, cut off part of hm beard with liis own hand. ^唐 書. The minister referred to was 李 動, Avho had tried all manner of cures to rid himself of a severe disease from which he suffered. At last a doctor recommended him to use a concoction made up among other things of the ashes of burnt hair from the beard of a dragon. For long he was unable to obtain the hair he required, until at last the Emperor ― the dragon par excellence ― supplied the want by cutting off the hair of his own beard and presenting him with it. 動 was loud in his expressions of gratitude for such royal condescension, to which the Emperor replied that he had acted in the interests of the State and not in those of his minister. S. ― Yen Kao-ohcing, when railing at the rebels without ceasing, had his tongue cut out by them, ^唐1 書. In the time of 去 宗 of the T'ang dynasty (A.D. 713-756), 安 祿 山 rebelled and Yen Kao-ch'ing, who fought valiantly for his royal master, was captured. The rebels wanted to force him to join their ranks, but on his steadily refusing to do so, they bound him to a post, and proceeded to cut him up in pieces, offering him his own flesh to eat. Nothing daunted, Yen K'ao-ch'ing continued to rail at the robbers until at length they cut out his tongue. He still tried to upbraid them, but death soon came to his relief. 其 輟駡顔 H 舌 M 賊杲 ° 斷不鄕 灼艾分 痛。 宋 祖 W 友愛。 二 唐 太 宗。 爲臣療 病。 親 剪 其鬚。 So THE BODY. 1. ― Kot taking any account of the untoward and rebellious is expressed by " putting them outside one's ^後 漢書. ― This expression is attributed to 光 武 (A.T). 25-58) of the Eastern Han dynasty. When he heard that 魄 雪 was in possession of 天 力《 and ^ 孫 in possession of 西 and that these places had not been subdued, wearied with warfare in wliicli he had been engaged for move than ten years, lie replied 且 置 二 子 於 度 夕 Jv will not take these two men into account." For an account of Wei Hsiao see Mayers, jSTo. 835. 2. —— To know all the particulars about tlie caitiffs is called. '• to have tliem already in one's Lands." This expression is attributed to 呂 蒙 prayers, No. 4G2), one of the heroes of the 三 國, 、vhc'u urging 士 仁 to suvrc'iidev 公 ^r, which lie was guarding. " It is already in the hands of Tung- Ng (東吳 V， lie said. The result of his cxliortation was that Fu Shih-jc'ii did submit. 3. 一 Ma Liang liad wliite eyebrows and stood out alone above all. _ '、 三 國 志' Ma Liang was one of a family of five brothers, who lived in the time of the Three Kingdoms and served as officials, in 蜀. They all used the character 常 in their names and were all famous for their talents, but the most renowned was Ma Liang, who had white eyebrows. The following saying was common in their time ： 一 馬氏五 常》 白眉 最茛、 1 不 較 橫 逆 。曰 S W 度外。 二 洞悉虜 情。 曰 已 A 掌 中。 三 馬莨有 白 眉。 獨 出 乎衆。 THE BODY. 181 . ― Yiian Chi male greon eyes ^vlien lie treated See 晉 書 For an account of Yiian Chi see Mayers, No. 968. If he was pleased it is said that he made green eyes ： if displeased white eyes. Compare the phrases ― 靑眼、 靑盼、 有照、 靑垂， with a similar sense, which are common in epistolary correspondence. 2. ― (Kao Tsu of tlie Han dynasty) gnashed liis teeth when he ennobled Yung Cli'i as a clevice to pacify tin1 generals. See 史 記 After Kao Tsu had pacified the Empire, he observed that his generals appeared dissatisfied. On inquiring into tlie cause, he was informed l»y 張 良 that they intended to rebel because the Emperor had neglected them, en- noising his friends only and killing his enemies. Tlie Emperor, being alamied, asked Chang Liang whab 、、- as the l>ost tiling to do under the circumstances. The latter, having asked whom the Emperor most detested, and the answer being Yung Cli4， advised that lie should be ennobled in order to calm the fears and remove the suspicions of his officers. This advice was followed and had the desired result, as all the officers , thought that, Yung Ch'i having received the rank of marquis, they had no grounds for alarm. 阮籍作 靑 眼 c 厚 待 乎人。 二 咬牙封 安衆將 之 >3。 182 THE BODY. 1. ― (Kao Tsu of the Han dynasty) with suppressed tears slew Ting Kung as the- correct way of treating the crime of a rebellious minister. &e 史 Ting Kung fought on the side of 項 羽 against Kao Tsu. On one occasion he was pressing the latter hard at the city of 彭, when Kao Tsu promised that, if he allowed him to go, he would reward him hereafter. ]^ 羽 was ultimately overcome, and Ting Kung visited the Emperor in order to remind him of his promise. The Emperor, however, instead of keeping his promise, caused him to be put to death as a warning to others not to follow the example of him who was unfaithful to liis master, for it was r:n''、"gh his having allowed Kao Tsu to go free that 項 0^ lost the Empire. 2. — P'an An -j en's beauty was so lovable that fruit was cast into his chariot till it was filled. P'an An-jen alias P'an Yo ( ) of the 晉 dynasty was so beautiful in appearance tliat, when he went abroad, the maidens vied with one another in throwing fine fruits into his chariot. See also ante, page 58, I^o. 4. 3. ― Cliang Meng-yang's ugly appearance was so revolting that stones were thrown till tliey filled Ms carriage. 張 孟 陽 l"'ed in the 晉 dynasty. He was famous for his literary talents, but so ugly that, when he went abroad, he was pelted with stones till they filled his chariot. 1 含淚 法正 二 擲 果 安仁 愛。 投石 孟陽 憎。 丁 i 臣 W 萄 ^ 姿可 Ra 長 態堪 THE BODY. 83 1. ― A thing to be marvelled at is a woman growing ii beard. In the time of the Northern Snng (A.D. 420-477) a woman surnamed 求， when over 40, grew a beavd several inches long in one night. The throne was memorialised on the subject and she was created a Taoist nun ( 女 道 士) by the Emperor. 2. ― What tlie world is startled to hear is tliat a man should give birth to a child. In the time of 欽宗 of the Sung dynasty (A.T). 1126) a fruit-seller in 者 [^， the capital of Ssil-ch'uan, gave birth to a son after being enceinte for over ten months. 3. ― Seeking tilings for immediate use is called " an urgency so near as to singe ilie eyebrows." >^e 三 國 志. 4. ― Regretting that a thing lias not been done (and is no longer attainable) it is said : " How can one roach to bite liis navel." See 左傳 Leggc,' pages '78 and 79. 事之可 怪。 婦 人 生鬚。 二 世所駭 聞。 男 誕子。 求物濟 用。 譜 眉 之 急。 悔事 無成。 曰 臍 何及。 人 34 THE BODY. 1. 一 Interests that do not concern each other are as the men of Cli'in and Yueli regarding (with indifference) each o tlier's fatness or leanness. The capital of Ch'iu 、vas in Shen-hsi and that of Yueli in Cheli-chiang. The two countries being so far separated took no interest in each other. >Sce also 韓 文 諫 £ 論, in Avliieli, upbraiding 陽 充 宗 for his laissez fake policy, ho lias the following- passage ： — 未饕一 香及於 政、 視政之 得失、 若越 人視 秦人之 肥瘠、 忽焉不 加喜慼 於 其 心\ 2. 一 Wlicii tilings oug'lit to 1)0 searched to the root it is like the case of a skilful doctor considering only the vitality of the patient. 3. ― Without merit to enjoy the emoluinents of office' is called " occupying the position like a corpse and ■• having liis meals for nothing." See 漢 書， said l>y 乐 雲， and 詩 輕 Lcgge, page 170, 4. ― A feeble and in c a j) able person is called " a walking " corpse and a moving piece of flesh." This expression occurs in the and is applied to- a person of no learning. 5. —— In old- age one sliould become stronger to make it known better that gray liairs have a mind . F 誦 the' 滕 " 王閣序 by 王勃. 情不相 關。 如 秦 越 人之視 肥瘠。 二 事 當 探 本。 如 善 醫 者 祇論艄 神。 無 功 食 祿 。謅 之 尸位 素餐。 i 劣 無 能。 詣 之 行尸 走肉。 五 老 當 § 壯。 寧 知 白首之 §。 1. - ~~ Iii poverty one should become firmer and not allow Ms ambition for tlie azure clouds to droop. ' From 滕 王閣序 hy 王 勃. 2. ― So long as a breatli remains, tliis ambition should not flag in the least. An expression used hy 乐 ^g. in his commentary on the Analects. THE BODY. 18^ 窮 且 益 堅。 ^墜靑 雲 之 志。 一 息 尙存， 此 志 ^ 容 十手所 精( 此>3 安可 自欺。 3. ― While ton hands point to me is it fit that tliis mind should doneivo itself? See 大 學 Legg'c, page 231. i86 BUILDINGS. 室宫 BUILDINGS, 1. 一 In tlie age of universal wildness, people lived in the desert and dwelt in caves. 2. ― After Yu Cli'ao, there came (the house with) the ridge pole above and the four walls below. Yu Ch'ao was one of the rulers of the lengenclary period of Chinese history see Mayers, page 3G5. o. ― " Firm as th.e roots of a clump of bamboos," and, like the luxuriant head of a pine tree " express the fit proportions of architecture. Ses 詩 輕 Legg'e, page 303. 4. ― " Like a bird that has changed its feathers," and, -" like a pheasant on the wing " express tlie perfect beauty of the structure. See 詩 經 Legge, page 305. 5. ― The front palace is called the "Purple Court." 6. — The forbidden door is called " the Green Lock." CHAPTEE XVIII. 1 洪荒之 世。 野 0 穴 居。 二 有巢以 後。 上 楝 下 宇。 三 竹苞 ® 茂。 鼴 制 度之得 宜。 鳥萆翬 飛。 謅 創 造之 盡善。 五 朝廷曰 紫宸。 六 禁 s: 曰靑 瑣。 BUILDINGS. 87 1. ― The prime minister, whose office it is to deal with the Imperial decrees, dwells witliin " the yellow cliamber." 2. ― The liundred officers who prepare and draw up memorials lay them before the Emperor on the Vermilion Platform. ^ 漢百官 志- 3. 一 " The wooden-canopy hall " is the place where the officials of the Grand Secretariat live. 4. — u The Northern Stellar Court " is the place to which the Imperial Secretary resorts. 5. ― " The golden horse," the jewelled hall " are names for the Han Lin Academy. See ante, page 50, No. 3. 6. ― " The Raven Hall with the Cypresses " is a name for the censor's yamen. So called, because during the censorship of ■ [専, who lived at the time of 成 帝 of the Han dynasty (B.C. 32-G), ravens used to perch on the cypress trees which lined the court of his yamen. 宰相 職掌繇 綸。 內 居 黄 百 官具陳 章 疏。 敷 奏 丹 三 木天 四 紫薇 五 金 0 六 署學士 所居。 省 中書所 蒞。 玉 堂。 翰 林 院 宇。 相臺舄 府。 御 史 衙門。 i88 BUILDINGS. 1. ― Tlie Provincial Treasurer is called tlio " boundary officer." Ser ante, page 52, N"o. 2. 2. 一 The Provincial Judge is called •' the law officer." 3. 一 P'an Yo caused peach trees to be planted all over liis district, wliicli has given rise to the expression l' Hwa Hsien " (Flowery District)." See ante, page '「,8， No. 4. 4. — Tzu CJiien governed tlio city by playing' the liarpsichord, which lias given rise to the expression " Ch'in-t:ang " (Harpsichord Hall). AVhcn 子 賤 was magistrate of 單 义 he played on the harpsichord, and, though he never sat on tlie bench, his district was well governed. 5. ― "A commodions mansion " is the abode of a distinguished official family. 6. ― " A door made of cross pieces of wood " means the abode of a person avIio lives a retired life. See 詩 系至 Legge, page 罕 07 and. note. "換 1 門 is an apology for a door ― one or more pieces of wood placed across the opening in a lint or hermitage." 7. ― To congratulate a man on a joyful occasion one says, '; the door screen is full of luck." 1 布 政 司。 稱 @ 藩府。 按 察 司。 係 是 皋 司。 三 潘岳 種桃於 滿縣。 故稱花 縣。 四 子賤鳴 琴以治 邑。 故曰琴 堂。 五 潭府 是仕宦 之家。 衡門鴆 隱逸之 宅。 七 賀人有 喜。 曰 門 闌 f 丄一 In BUILDINGS. 89 1. ― In thanking a person for coming to inquire one says, my humble wicket gate has become illustrious." See 禮 g 已 Legge, "Vol. n. ， page 1-05. 2. 一 " Elegant and splendid," " elegant and loft}'," are expressions in the Li Chi for a lofty and elegaut house. '、W' 禮 ill Legg'e， Yul' L， liaS'e 3. ― " Willing to raise up a liall and to complete* the roof" is an expression of the Shu King* for father and son being imarainoiTS in purpose. Soe 書 經 Legge, page ：371 ； a hi) ante, page 70, Xo. 3. 4. ― Commencing the work with clay and wood is called " starting on the plan." See 詩 經 Lcggc, page 400. 5. ― When tlie building is linislied it is called the " final inanguration." See 左 傳 Legge, pages G12 and GIG. 6. ― A tower so high, that the stars can be reached. It is said that 李 太 白 was taken in the arms of his nurse np a high tower when only three years old. When he reached its summit, lie burst into the following' lines ― the first words he had uttered since his birth ： ― 危櫻 高百尺 > 手可裯 星辰、 不 敢高聲 語、 恐驚天 上人、 1 謝人過 訪。 曰 蓬 \ 蓽 生輝。 二 美奂美 輪。 稱 禮 屋 宇 之 高 華。 三 肯 堂 肯 構。 書 香 ： 夂子之 同志。 四 土木 方典。 曰經 ： 厶 卩0 五 創造己 畢。 曰 落 \ 成。 六 \ 樓高可 以 I 摘 星。 ： 190 BUILDINGS. 1. 一 A house so small as scarcely to admit the knees. Such was tlie size of a house built by 蕭 何 (see Mayers, No. 578), who said that if his descendants were worthy men it would serve as an example of thrift to them ； if unworthy, it would not be the cause of contention among them. 2. 一 K'ou, Duke of Lai, beyond the steps of his house, had only room to plant some flowers. « For an account of 寇 準 see Mayers, No. 318. Though one of the highest officers of State, he built himself only a small abode. 3. ― In front of Li Wen-ching's audience chamber, there was scarcely room for a horse to turn round. 李 ^ji lived in the 宋 dynasty, and, though a prime minister, did not build for himself a large mansion. 4. ― Personally congratulating one on the completion of a house one says " a swallow congratulation." ^淮南 子- 湯沐具 而蟣虱 相弔、 大厦成 而菔雀 昶 賀、 When the hot-water for the bath is ready, fleas condole with each other. When the mansion is completed, the swallows congratulate each other. 1 屋 小僅堪 容膝。 寇 萊 ^。庭 除 之 外。 只 可 裁花。 李文靖 。廳 事 之 前。 僅 容 旋馬。 恭 賀 屋 成。 曰 燕賀。 1. ― In talking self-depreciatingly of one's house, one- says " a snail's house." See 魏 書， 隱者焦 光作圓 舍於河 間> 形如 蝸穴、 名曰 蝸廬， 2. ― Lii Yen is an expression for the dwellings o'f the people. 3. ― Fall Yueh is an expression for a noble clan. . See 史 記. 4. ― " The red door " is the dwelling of a magnate. 5. ― u The white house " is the liome of the fustian class. & 家 語. 6. ― An inn is called a Ni Lii (guest receiving). See 左 傳 Legge, page 135. 7. ― A post liouse is called a Yiu T'ing. 8. ― A library is called " the fragrant grass window." 9. ― The court is called the Wei Cli'iieli. ^ 周 |f. Wei Cli'iieh, orginally the look-out beyond the palace gate where the edicts were issued. BUILDINGS. 191 自 謙屋小 tn 蝸廬 _ 二 民 家名曰 閭閻。 三 貴 族稱舄 閥閲。 四 矛門- 乃富豪 之第。 五 白屋是 布衣之 家„ 六 客舍 曰 逆旅。 七 驛館曰 郵亭。 八 書室曰 芸窗。 九 I 朝 g 曰魏 鬭。 192 BUILDINGS. 1. 一 Cli'eng Cliiin, 1 1I1 \ img', are names lor State colleges. ^■(' 詩 經 Logge, page 4.57, and 禮 記 Legge, Vol. 1" page 219. 2. ― Hang Kung, Cliiao Hsii, are names for village schools. 3. 一 In joking a person who is good ； it forgetting, one savs '• to move one's Louse and forget one's wife." See 家 語- Confucius replied to that, compared with the man vlio moved his house and forgot his wife, Chich and Chou, who forgot their own bodies, were much worse. (孔 子曰， 夂有 甚者， 桀^ 乃忘其 身). 4. ― Satirising a person for carelessness, one says " opening the door and bowing in the robber." This expression avlis used hy 張 昭 wlicu exhorting 孫 權 to vigilance. The latter had lost his brother, and was giving wa)' to grief instead of attending to public affairs which were in a very critical state. Chaug Cli^ao told him that he was acting like a woman and was simply opening the cloor and bowing in the robber. Sun Ch'uan was so struck by the force of these remarks that he at once commenced to attend to his public duties. For an account of 孫 權 see Mayers, No. G32. 成均 辟癰。 皆 國學之 號。 二 黌 宫 膠 序。 乃 鄕學之 三 笑人善 忘_ 曰 徙宅忘 四 譏人不 謹^ 曰 開門楫 1. ― The goods sold at the liouse of Ho were all sliam and bad. Tn the capital of Sung- there lived a man named Ho, whose liouse became a ])y\vord for the sale of si mm and bad articles. 2. ~ -• ' To monopolise tlie conspicuous mound " is an opprobrious expression for a person 、vlio tries to monopolise the Avliole proftt of anything. See Mencius'LeggX', pages 103 and 104. 3 ― u The wicket gate," the sceptre-shaped hole " are expressions for the dwelling of a poor scholar. See jjj 豊 ^已 Legg-e, Yol. n., page 405. ''With an oiik'v " door of thorns and bamboos, and openings in (he " wall long and pointed." 4. 一 The potsherd window," tlio Hiring liingos :' are expreHsions for tlie liouse of a person in straitened circumstances. 疆 騸 禮 IB T^g-gc, Vol. n, page 無. 綱 樞 w the 過秦論 ^ 賈誼. 13 JJUILJJlXaK 193 1 何樓所 市。 皆 濫 惡 之 物。 二 龍斷獨 登 。譏 專 利 之人。 三 蓽門圭 竇。 係 貧 士 之 展。 四 甕牖繩 樞。 皆 窘 人 之室。 194 nriLDixas. 1. ― K'ou Cliun of the Sung dynasty was indeed tlie- lork and bolt of the liortli gate. YvY an acconnt of K'ou Chun see Mayers, Xo. 318. He \vas l)anislietl fi'om court. The anil »iissador of the Ki-tan Tartars Avas passing the place of his banishment and asked Avhy one, whose reputation was so great as that of K'ou Chun, was not at the centre of affairs. Tu' this he replied that there was nothing to do at court,, and that he 、vus the only person 、、- ho could act as " the lock and l)olfc of the nortli gate," thus magnanimously lading the true cause of his absence. 2. ― T'au Tao-clii way not uiiAvortliv of (the yobrirjuct tln> 10.000 li rampart. T'an Tao-cbi was a fnmous minititer iu the >Sung- dynasty, house of Liu, time of 文 帝 (A.J). 424-454). When 彭 王 seized liim, he asked if it was intended to kill tlie rampart of the state. ITe was put to cleat ]\ and when the people uf 委鬼， Avlm were tlie enemies of Sung and 、vho had Ijeen held in check l>y T'an, heard it they rejoiced saying " the rampart of Sang ( 之矣 *8) 朱宼準 。一 « 是北 一 門鎖鑰 。一 檀遨濟 。一 不 愧-萬 一 里 長 城。 ： UTENSILS. 95 用 器 UTENSILS. 1. ― The wants of one man are supplied by the work of lnmdreds ； (、acli article is adapted to its own us (-、 and has its own distinct ivc name. 2. ― 管城子 (tlio l)aron of the tubular city), 中書君 [Iho president of tlic secretariat), are expressions for a pen. . - For these expressions, see the 毛 顆 傳 by 韓 文 o. — 石 虛 中 (Tlie stone with the cavity in the middle), 卽墨侯 (the marquis that holds the ink), are names for an inkstonc. The origin of 】imny of these expressions for writing materials is to found in a work called 文 焉 四 譜 (A.D. 98G). CHAPTEK XIX. 1 一 人之 所須。 百 工斯爲 傭。 但 用 則 各適其 用。 而 名 則每異 其名。 管 城 子。 中 書 君。 悉爲 筆號。 石 虚 中。 卽 墨 侯。 皆是 瑰稱。 196 UTENSILS. 1. ― Ink is 使揭者 (the pine ambassador). " ^雲仙 雜記. The Emperoi' ^ 宗 of the T'ang dynasty bad a kind of ink called 籠 香 齊 jj. One day lie sa、v small Taoist priests, like flies, walking about 011 the ink, who called out to him, " Your servants are the spirit and essence " of ink, the ambassadors of the black pine. Whoever " in the world lias literary cultivation must have Uvvlvc " of us dragon guests in his ink." 2. ― Paper is called 賴先生 (Mr. Paper-Mulberry ) . Paper is made from " the paper mulberry" (-格 ). 3. 一 Paper is also called Yen T'eng and Yii Pan " (the was the name of a place famous foi' its paper. 4. ― Ink is also called Cli'en Hsiian and Lung Chi. For 陳 ^ see Han Wen Kung's 毛 傳. For 龍 劑 see ante, Xo. 1. 5. ― Fellow students are called " those wlio share their pen and ink." The Emperor 宣 帝 (B.C. 73-48) of the Han dynasty and 彭 祖 i.see Mayers, Xo. 5G1) arc said to hnve shared their pen and ink when young ： hence the expression. 6. — " Handing down the mantle and the bowl " is a term for transmitting a craft. See ante, page 108, No. 3. 1 , 墨爲极 使者。 一 紙號楮 先生。 三 \ 紙曰 郯籐。 X \ 曰 玉版。 四 墨 曰 陳 主。^ ： \ 曰 籠劑。 \ 五 共筆硯 。同窗 一 1115 六 傳衣鉢 。傳道 一 之稱。 UTENSILS. 197 多| 用曰 就棄二 5| 穿曰 業篤— ° 乇 安武文 。鐡 磨儒志 o o 1. ― " Single devotion to literary pursuits is expressed by u rubbing tlirougli an iron inkstone." ^^， 、、'lio lived in the time of the Five Dynasties, Avas notorious for the ugliness and length of his face, wliicli lie used to admire in the glass and exclaim ― 七 尺 之 身區， 不如 1 尺之 面. He went up for the literary examinations on several occasions, but the examiner refused to pass him because his name (桑 Sang) Avas pronounced in the same Avay as the word for fnnoral ( Sang). His friends urged him to pursue some other profession but, instead of acting 011 their advice, he made an inkstone of iron, and declared that when he had rubbed through it, lie would abandon his literary pursuit, but not till then. He afterwards was successful in the examinations, and became a high niiiiist'er of State. His appearincc did not, however, improve. So revolting was it that when people beheld it tliey perspived, even in ^vi nter ！ 2. ― When one nbandons the pen for tlie sword 1k、 says, u what is the use of a gimlet of liair." <^， who lived in tlie time of tlie Five Dynastics?. \vas famous for his military talents. He used to despiso litevaiy attainment^ and is said to have been in tlii' hain't of expressing liis opinio a 011 the niatLcr us follows ： ― " To suppress the disorders of the Empire and to restore peace a large sword and a long s})C'ar are necessary, AVliat good can a, gimlet of lniir l)e ！ ，， 安 朝廷定 禍亂、 直須大 劍長鎗 > 乇 錐 子安足 用哉、 198 UTEXSILS. 1. — Kan Cliiaug (千將 ）， Moh Yoli (鑕铘 ） arc names for SAvords. ^'吳 越 春秋- 干將 and ^葜^ J were husband and wife famous 'i'oi* 腦 mifacfcm'ing swords. Having liecu ordered by the ruler ul' Wu to manufactuvc swerds of pure metal, they were unable to smelt the metals until iliey cut 議 their own lmir and miils and threw tlicm into the smelting pot. 2. ― Fans are called 仁風 (tlie kindly Ijrcc^o), 便面 (the fa (—'(■' rofri'slier). 3. ― Wliat is the term 8 ha (蓬) bat another name for a fan ？ The' was a plant of good omeii, Avliicli grew in tlic time of Yao. Its leaves were as lai'go a.s a door, and moved uf tlicii" own accord, spreading coolness on all sides. 4. — Tlie term Lai (籍) is another "name for thing's wliicli give forth sound. 5. — A small vessel is called a 舟, 舟孟 (a gras shopper). 6. - ~ A large ship is called 職 纏 (long and narrow). 何 四名何 1 劍有千 將鎭鉚 之 名。 二 扇有仁 風便面 三 0 蘧。 亦 扇 之 0 籟。 有 聲 之 00. 五 小舟名 W 艋。 巨艦曰 艨艟。 UTKXSILS. 199 1. ― The Empress's carriage is called Cliin Ken. ^後 漢書， 輿服志 • 2. 一 A woman's looking glass is called Lin^' Ihvn, 〃"' 趙后外 傳. 0— "， 27r l)t，i】）g obstinate and crass. ^ 呂氏 春秋- It is narrated that a' sword having Itecn lost ovctI.mkH'J on uuc occ.ision liy a passongoi* on l)oard a ship. ;i inun <>f 】mii'kc'n the l)oat at the ])h\rc wliuve Llie <\\<>n\ hud lieeu lost ami Avas surprised tliat lie was not able io w— it wlicii lie afterwards lvtiiriie*! to l。"k for ii . 6. ― Gluing' the keys to play tlic 11 11 to " is ； ut expression f( >r biding pervci'HC mid "anconYeiiiliLe. This c'xpi'c'issioii was used liy 蘭相女 ^1 Or【、m>s No. in speaking ol， of whom lie said tluit, it' tlic jirince was to employ him, it 、v(:ml(l })v like gl uing' tlic keys to play tlic fluto. 1 金根是 皇后之 ： 二 菱花是 婦人之 一 鏡。 三 \ 銀 鑿落。 原是洒 \ §。 I 參差。 乃是簫 一 名。 五 刻舟 求劍。 固而 \ 不逋。 六 \ 膠柱 鼓瑟。 狗 而 , ^ 化。 200 UTEXSILS. 1. 一 " Pecks and liampurs ' is an expression lor small capacity. ' ^ 論 語 L。gge， page 13G. 今之從 政者 何如. 子 曰曠; ，斗筲 之人何 足箕也 " Of what sort are those of the present day, who ' engag'e " in governmenl.' The master said, Pooh ！ they are " so many pecks and hampers, not worth being- taken " into account.'" s2. ― " K afters and beams " is an expression for great ability. Sec 晉 書 —— ai^plied to 禾口 |Ig hj 廣 亮 who said :— 嚙森 森如千 丈松、 ^ 施之 大厦， 則有 *f 桀 之用， 3. ― Is a knife of lead not sliarp enough for one cut ？ * 晉書. 一 Tin's cxpreKsion was used hj 王 承 in speaking of lii^ own military talents to ^^， Avhom he 】iacl beei i sent to suppress. accused him of being without military talents, A\hen he asked Avlictlicr a knife of lead was not good cnougli for one cut. 4. ― A strong bow is called 百石 (100 stone). 5. — A staif is called a clove (staflf), because tliat bird does not choke. The j)^ was and still is a symlxjl of longevity ― tin1 dove being believed to ； possess peculiar po、m's of digesting its food. A wisli for similar powers on the part of the person to whom the staff is presented is 斗筲眷 其 ： 器小。 一 二 楝 梁是爲 ^ 大材。 一 \ 三 . 一 割 之 利。 四 \ 强 弓有百 i 石 w 名。 杖 以 鳩 名。 ； 因 鳩喉之 一 不噎。 \ UTENSILS. 201 1. ~ A lock is Biiaped like a fish from the idea of a fisli's eye being always on the alert. It is said that locks were originally made in the shape of fisli. which are said never to close their eyes. 2. — A lielmet is called a Tou Mou (邀繁 ). From the 三 國志. 3. ― P;o Lo ( [S 羅) is a name for a wine cup. ^ 北 史祖 J 廷 傳- 4. 一 A short sword is called 匕 首 (a ladle head). • 史記， 荆 軻傳. 5. — Felt is called Cli'ii Yii (g^). 6. ― A ]yrc is called a Lii I (緑输 ) and a Chiao T'ung (焦 桐厂 , 输 、、'as the name of the lyre Leluiiging to 司 馬 相 如, (see ante,page 100, No. 1). As to the expression 焦 ； jj 词, it is recorded that once, while 蔡 嘗 was a refugee in i^, his attention was attracted to the sound emitted by a fragment of |{^J 木, which Avas being- bm'ut. Declaring that its tone gave promise of rare excellence, he com'erted it into a lyre. As the head of the instrument still retained signs of scoi'cliiug', it gave rise to the name 焦 尾琴, the lyre with the scorched cud (sec Mayci's, No. 705). J 一 鑰同魚 樣。 取 魚 一 目之 常醒。 \ 二 燮 鍪係是 頭盔。 \ 叵 羅乃爲 酒器。 \ 短劍名 匕首。 \ 五 . 一 氈毯曰 ® 稳。 \ 六 \ 琴 名緑綺 焦桐。 \ 202 UTENSTLS. 1. ― A Ijow is called 烏 號 (the raven ctv、i and Fan Yo (繁弱 ）. 〜 Bows are made from the wood of the 拓 tree, on 、vlii<—'li ravens pcrclu Its branches have such resilience that Avhen ravens aligiit on them they yield to tlicir Aveight, which causes them to cry. 繁 弱 is said to ho the name of a place famous for tlie excellence of its bows. 2. ― An incense burner is called 寶 鴨 (a precious duck). So called "because made in the shape of a duck. 、 3. 一 A candlestick is called 燭奴 (tlie candle slave". So called because 申 王 Itrotlier of the Emperor 明 of tlie T'ang dynasty had in liis palace carved figures of ln'ys holding candles in their hands. 4. ― 籠诞 (Dragon saliva), 鶴 舌 (fowFs tong'ne) arc names ior incense. 5. —益 I 首 (Heron's lie ad) and 鴨 頭 (duclv:s hea«l) are names for boats. So caUed because herons and ducks were used as figure heads to frighten sea monsters. 6. 一 壽 光 客 (The long lived brilliant risitor) meanw a dustless toilet table mirror. • 7. ― 長 明 公 (Mr. Ever-briglit) is tlie never ex- tinguished lamp of a Buddhist temple. 1 弓號 烏號繁 弱- 二 香爐名 寶鴨。 « 臺名 燭奴。 四 龍涎 鷄舌。 悉是 香名。 五 蠲首鴨 R 。別 鹪 六 壽 光 客。 是 粧 臺 無塵之 鏡。 七 長 明 公。 是 梵 堂 ^滅 之燈。 UTENSILS. 203 1. ― Clii K;io ■ (措穆 ) is the name for an agricultiirist's water-wlieel. See »|J 子 Giles, page 18], where it is translutocl a well-sweep. 2. ― l)o Sliili (撥 3|) is a farmer's rain coat. From 管子. o. — 金 (Black metal) is a term of praiso for coal. 4. ― 亡歸 (Forgetful' of rctuni ) is anotlior name fur an arrow. r). ― That wliicli was (Irumincd on in the CA onmg and used in the morning- for cooking was the " camp kettle " (刁斗 ) 0. ― " The cloudy river (Milky AVay) whieli made < an; liot " and " the Kortli wind \vliicli made one cokl," liavo rrferencc to the picture drawing' of Liu Pao. Liu Pao, who lived in the time of 桓 帝 of tlic after Han dynasty, was ;i famous painter, 、、- pichm's bad the realistic effect tlescrilx'd in tbc text. 7. ― Urging a man to put forth ]iis /enl one says', '" to strive to be first to use Tsu's whip." 劉規 of tlie 西晉 、vas ah 、-; "'s ul'mid that Ins friend 祖^^ would get alie;ul of liiui in suppressing the rebellion of 石 勒， and would be first to use his wliip in urging his steed on to action. 1 1 一 桔穆是 田家之 一 水車。 裰； ！乃 農夫 W \ 雨具。 一 三 一 烏 金炭之 美譽。 一 t 歸矢之 别名。 一 五 一 夜 可 擊。 朝 可 g。 \ 軍中 巧斗。 \ 六 \ 雲 漢 熟。 北 風 寒。 一 劉囊 畫圖。 七 \ 勉人發 、憤。 曰 猛 ； 著 祖鞭。 ； 204 UTEXSILS. Begging one to forgive an offence one sayy. " May I liave the good luck to get yem to open T'ang's net." T'ang the Completer (成湯 B.C. 17GG) vr lieu limiting, noticing that a net had been spread on all sides to catch the games, ordered that it should be left open on three sides in order that only the game careless of their lives might fall into it. The fame of this humane act soon spread and induced, tlie submission of man)' of the feudal chiefs, who argued that one 、、- ho was so liumanc to dumb animals would be certain to be humane in Lis dealings with mankind. 2. ― " HanliDg down one flag unci planting anotlier " was the marvellous device of Han Hsin. For an account of 韓 信 sec Mayers, Xo. loO. "Wlie】i engaged in a conflict against the prince of ^j^, lie pretended to run away from the enemy, who at once pursued him. While the pursuit was going on a detachment of his array, which lie had specially instructed to lie in ambush, rushed into the camp of 趙 and pulling down the prince's flag planted the imperial flag in its stead. The army of Chao, seeing- tliis, concluded that the camp was in the- possession of Han's soldiers, and, being thrown into confusion,, suffered a severe defeat. 1 求人宥 罪。 HI 幸 開 湯 ，秀 二 拔幟立 幟。 韓 信 UTEXSILS. 205 1. 一 " Tlie Cli'a bow will be found by a Cli'u man " 一 the view of tlie ruler of Cli'u was limited. ^ 家 語. Pi'incc 共 of 楚 lost the 號 bow, and refused to allow a search to be made for it, saying that the ruler of Cli'u had lost the bow and that a man of Ch'u would find. it. Confucius heard of this and said that tlie Prince's narrowness Avas to l)c regretted, for should lie not, he said, have stated that a man had lost a, bow and that a man (and not only a man of Ch'u) would find it ？ 2. ~ Tung An-tzu was of a lax disposition, so lie always carried a bow-string to bestir himself. ^韓 非子- Tung An-tzii thought that the example of the bow-string- might act as a corrective to the laxity of his disposition. 3. ~ Hsi Men-p'ao was of a hasty disposition, so lie always wore a girdle of soft leather in order to relax liimself. Sec 韓 非 子 and Mayers, iSTo. 172. 4. — Meng Men of the Han dynasty let fall an efirtlien put but reg'ai'ded it not, knowing that it Avon Id be useless to do so. ^後 漢書， 郭 林宗傳 ^ 寛常西 1 楚弓楚 得。 楚 王所見 未大。 二 董安子 性緩。 常佩 弦以自 急。 三 — 門豹 性急。 佩 韋以自 漢孟敏 譽墮 甑 不 顴。 知 其 0 00 1. ― T'ai Tsu of the Sung dynasty said, for the offenders against the law there is a sword, liis desire being to inspire awe. 2. 一 Wang Hsien, wlien discussing, always liekl an elk's tail. The is said to guide the herd of deer, indicating- their course 】— )y the movements of its tail, and is hence used symbolically in speaking of the correct Avay. 王 who lived in the time of 惠帝 (A.D. 290-307) of the 西 晉 dynasty, used always to hold an elk's tail in his haiul when discussing. 3. ― Heng' Ch'ii wlien discussing the Book of Clianges always spread a tiger's skin. For 阜 }^ see 左 傳 Legge, pages 85 and 8G. Heng Ch'ii was a worthy who lived in the time of jjj 申 宗 (A.D. 10G8-108G) of tlie Sung dynasty. In the Phonetic Shuo Wen it is suggested that the characters stand for 彪 ^% 4. — Wei Slieng died clinging to the bridge, being- obstinate and unintelligent. ^ 抱 朴 子. *\Yei Sheng was a man of Lu, who had arranged a meeting with a maiden at the Blue Bridge. The maiden did not keep her tiyst, but Wei Sheng still waited on. A flood arose, and rather than leave the bridge, he allowed himself to be drowned, clinging to it. ！ o6 UTENSILS. 1 长 ffu 3 T>- 9 1115 ^o. 法 有 劍。 正 欲 立威。 二 王衍 淸談。 常 待 麈拂。 三 橫 渠 講 易。 每 擁 皋 比。 四 尾生 抱橘而 死。 固 孰不逋 _ UTENSILS. 201 鬼 族見犀 昔溫二 可貞而 守楚一 怪之水 si 燃 m 錄信 亡符如 1；— Tlio Lady of C'li'u by waiting for the tally pcTislied with a, chastity and fidelity Avortliv of record, Ch£-M? (flg), Euler of Clrn, left his lady 負 姜 in the arranged tbat if he Avishccl lier to come to liim, he would send her a tally. The Avafcers suddenly arose and Cb'no at once despatched a 】nesscmg，ei， to his lady to bring hcv to him, but in his haste forgot to send the tally. Xot receiving it, she vefusccl to accompany the laesseugor, who return eel in all haste to fetch it- But before lie got back? the lady had been drowned. 2. 一 A Vcn Cliiao liglited the rliinocoro>s' Lorn to boliold tlic monsters of tlio deep. }Yvii Cliiao lived in the Lime of the western Chin dynasty and was in the lnilnt of passing over a lVtrd called the 港機， wliich many monsters were said to liuunt.. Oae day, in order u> see those 】iioustei's， Wen Chiao Jightcd a rhinoceros' hom 、、'l 龍 lie beheld tribes of ihom going" to and fro, somo on IiorscLack, some in chariots, and othei'S on focit. At niglit he foil asleep, and Lad a (lt，eain， in whicli a person appeared to him •and rebuked liiiu prying inlo tlic mysfcerics of the unseen, which avitc distinct from the affairs of the A\oiid of light. On liis Avakening, he Avas seized with a sickness of Avliidi he soon afterwards divJ. 203 UTENSILS. 1. ― Prince Clieng of the' Chcin dynasty liacl a magic mirror wliieli reflected the evil thouglits of mankind. Prince Cheng assumed the title of 皇 «^ wlicii he declared himself Emperor. For an account of this mirror see Mayers, Xo. 780. 2. ― The men of the cartload and Imslielfull class nre innumerable. 孫 權 sent 趙 ^ to 曹 ^ the mhv of 魏. Tllc UtQV asked Chao Tzu how many men there were in the State of ^^， avIiosc talents were erjnal to his own. Chao Tzu replied ： " Of able and peculiarly distinguisbccl men " there are about eighty or ninety ； of men of the " same class as myself cartloads and bushels of them " without immlw." o. 一 Men of the " Soutliern gold" and the "Eastern arrows ，， type are Avortliy of wonder. " • 晉書. ， Tlie gold of 南 華 山 and the arrows of 會 '稽 were regarded as the most precious g'cms of the Sontli and East. 4. 一 " It can be settled by puljlisliing the order " is an exaggerated way of saying that an enemy can be easily conquered. An expression used by 韓信 in speaking' of 劉邦 and pointing out to him, who became the first ruler of the flynasty, how easily the Empire could be conquered. 1 秦 政有方 \ 鏡。 照 見 世 ？ 入之 邪心。 一 車載^ 量 ： 之人。 不可 ： 勝藪。 \ 三 南 金東箭 一 之品。 實是 ； 堪奇。 \ 傅檄 可定。 一 極 1W 敵 之 一 a 勿 破。 UTENSILS. 209 1. ― " Opening readily before a knife " is an extreme way of expressing anything easy of accomplishment. An expression used l)y of the dynasty see Mayers, No. 784. 2. — By using a mirror of brass one can adjust liis clothes and cap ； by using antiquity as a mirror one can know the rise and flill (of empires). An expression used ]»y 太 宗 of the 唐 dynasty (A.D. G27- G50). In addition to the mirrors mentioned in the text he said " man might be used as a mirror in order " to know one's virtues and errors." 1 迎刃 而一一 解。 甚一 w 一 事之 易一 爲0 二 以 銅爲一 塵 a 可 整 衣冠。 以 \ 古爲鑒 。一 可知典 一 替- U 2 IO FLOWERS AND TREES. 木 花 FLOWERS AND TREES. - ~ - 1. ― Plants are not of a single kind , lience tlie expression Wan Hui (ten thousand kinds of plants). 2. ― The varieties of grain are vei'y numerous ； lience the expression Pai Ku (the liundred kinds of grain). 3. 一 " (Thick) as tliatcli and (swelling) like a carriage cover " means the abundance of the grain crops. See 詩 經 Legge, page 379. 4. ― " (The grass grows) long and thin " u (tlie trees rise) liigh " are expressions for tlie flourishing of grass and trees. See 書 經 Lcgge, page 110. 5. ― The lotus is tlie prince of flowers. So called by 周敦頓 (Mayers, No. 73) in the 愛 蓮說. 6. ― Tlie bigonia is the immortal among flowers. So called by 賈 (see 唐 書 ) in his commentary on the 百花叙 CHAPTER XX. 植物非 一。 故有萬 丼 之 稱。 二 穀種 甚多。 故有百 縠 之虢。 三 如^ 如 粱。 謂 禾 稼 之 蕃。 四 惟夭惟 喬。 謅 草 木 之茂。 五 蓮 乃花中 君子。 六 海 棠花內 神仙。 FLOWERS AND TREES. 2 I I 1. ― " National beauty and "heavenly fragrance " denote the richness and distinction of the |©o-ny. Expressions used by ^ 正 ^ in the time of ^ circa A.D. 806. 2. 一 " Ice-like tissue " and " gem-liko fibre " denote the purity and rareness of the plum calyx. '^孟 ^詞. 3. — Orchids are fragrance fit for a king. &e 家 語. A phrase attributed to Confucius, who, when returning from Wei to Ln, saw an orchid growing wild and neglected and thus addressed it ： ― 夫蘭當 爲王者 香> 今與衆 草伍， His remarks were supposed to refer to the result of his own teaching and position. 4. ― Tlie eliry santliemum is like the retiring- scliolar. See the 愛蓮說 一周敦 ® of the Sung dynasty (Mayers, No. 73). The aster flowers late in the autumn, and does not strive .to rival other flowers in the spring. 5. ― The bamboo is styled " tlio gentleman." So called by 陽 明 子 of the Sung dynasty. 6. ― Pines are called " great officers." So called by the Emperor 始 皇 of the 秦 dynasty, who took shelter under five pines when caught in ；- 1 storm 011 泰 山. 1 國 色 丹 之 * 肌 導之 三 四 菊同 五 竹稱 六 天香。 乃牡 富 貴。 玉 骨。 乃 梅 淸奇。 王者 之香。 隱逸 之士。 君子。 大夫。 212 FLOWERS AND TREES. 1. ― The Hemerocallis Graminea can make one forget sorrows. See ante, page 71, Xo. 1. 2. 一 The Ch'ii Tieli can point out flatterers. 屈 审失 was a kind of grass, which grew in the courtyard of the palace in the time of and pointed out all flatterers that happened to enter. 3. ― Yiian Tang is another name for the bamboo. 4. ― Muli II si is .^notlier name for the cassia. 5. ― " A clirys anthem u m on the morrow " ― a thing of the past. 6. ― " The pine and cypress in the cold of the year " ― a term of praise for constanc}T. See 論 語 Legge, page 89. 歳寒然 後知柊 栢之後 彫也， " When the year becomes cold, then we know how the pine " and cypress are the last to lose their leaves.1' The pine and cypress, unlike other trees, do not wither in the cold season and are hence used metaphorically of friends Avho remain true in adversity. 7. ― " Cli'u (the Ailantus) and Li (the oak-tree) ，， 一 useless material good for nothing. See 莊 子 Leg'g'e, pages 174 and 217. i 萱 草可 忘憂。 二 屈軼能 捎佞。 三 賞 管竹之 别號。 四 木 樨桂之 别名。 五 明日黄 花。 過 時 之^ 物。 六 歳寒 揭相。 有簡 之稱。 七 樗櫟乃 無用之 散材。 FLOWERS AND TREES. 213 1. ― '- Pien Nan " ― an excellent, tree capable of sus- taining a grout weight. 1，腿 淮 南子. 2. 一 YiL Pan is anotlier name for bamboo sprouts. So called by 蘇東玻 . 3. ― Ts'un Cli'ili is anotlier name for a tare. 4. 一 " In a pumpkin field and be]ow a plum tree " ― ono should avoid suspicion under certain circumstances. ^ the piece 君子行 1>)' 魏武帝 （曹橾 ） of the time of the Three KingTloms. u The superior 】mu does not do up his slice in a pumpkin field, nor adjust 】iis hat below a plain tree 11 ： ― 瓜田不 納屐、 李下不 整冠。 5. ― The c'lii'ysnnthermmi. in autnnin and peach blossom in spring " ― [ill tilings have tlicir diu1 season whether late or early. From the 古 6. ― TJie Soutlioni branches blossoming- first and the Northern branches afterwards (such was the peculiarity) of the plum tree of Yii. Ling-. Yii Ling is in the North of the Kwaii«--tnng Province and is now called 嶺. 糨 槠勝大 任之一 良木。 玉 版笋之 異號。 蹲 嗨芋之 别名。 瓜田李 下。 事 避 嫌疑。 秋菊春 桃。 時 來 遲早。 六 南 枝 先。 北 枝 後。 庾 嶺 之梅。 214 FLOWERS AND TREES. 1. 一 Beginning to sprout on the 1st of the moon and to fall, on the 15tli (such was the peculiarity) of the Ming C'liia at the steps (of the palace) of Yao. ^史記 The 寞 avrs -d plant, a leaf of which grew every day with the waxing moon, while with the waning moo one fell oft' daily. 2. —— " The Bhikshu turns away from the shade and " towards the light," a, comparison for n Buddliist priest possessed of virtue. Fur an accounfc of the Bhikshu see Eitel's Handbook of Chinese Buddhism, page 28. 3. ― " Tiie Hibiscus opens in the morning and droops " at nig-lit " ― a comparison for short-lived glory. ^潘 岳， ，菌赋 序. 4. 一 •• Spikes in tlie back ，， 一 an expression for fearing and feeling uncomfortable. ^漢 書- 宣 帝 of the Han d)-nasty (B.C. 73-48) experienced this feeling with regard to one of his generals 光. "With the 'expression " spikes in the hack " compare " thorn in the side." 5. ― " Fragrant imd bad-smelling plants are (put in) different vessels ;' ― an expression for the difference between the good and the bad. ^ ^ 家 語- A saying of 顔 one of the disciples of Confucius. 1 朔 而 生。 望 而 落。 堯 階 蓂 莢。 二 | 必 蒭背陰 向陽。 比 僧人之 有德。 木 槿朝開 暮落。 比 榮華之 不長。 刺在 背。 首 恐 懼 不安。 薰蕕異 器 01 曹 賢 否 有别。 FLOWERS AND TREES. 215 1. ― The peach and the plum speak not, yet below them a path is spontaneously formed (by those who admire them). Applied metaphorically to persons whose natural qualities attract without effort on their part. See 史 霧已， 李 廣 傳 and Mayers, Xo. 340. 2. ― The roadside bitter pla;n is scorned of men. & 晉書， 王戎傳 • 王 wh'〕 H、 e(l ^11 ^me of the dynasty, when about seven years of age ^vas out wulking with his companions Avhen they suddenly came across a plum tree on the roadside, and all exce]»t AVan commenced to pluck the fruit Avith which it was covered. When asked wliy he did not eafc tlic fruit, lie replied that the fruit must l»e sour, otherwise it would not have remained tlieiv s<> long ujipluckecl. 3. 一 When an old man takes a young wife, the expres- sion used is. " a decayed willow giving forth shoots," From the ^ 4. ― When tlie Government employs many worthy men the expression used is, " Pulling up the grass and taking tlie whole roots along with it." From the ^ 經. The idea being* that tlie pvomotion of one wortliy livings other worthies in liis train. 桃李 R 一 wo 下 自 道傍苦 李。 s 人 所 棄。 老 人娶少 婦。 曰 祜楊 生稀。 國 家進多 賢。 曰 拔茅 建菊。 2 l6 FLOWERS AKD TREES. 1. ― The nature of the rush and willow is such that they wither before tlie autumn comes. ― ^晉警 顧 1 梵 S of the Chin dynasty was born in the same year as the Emperor 簡文帝 (A.D. 371-373). He became grey early, and ^vhen asked l)y the Emperor the reason replied ： ― 松栢: S 姿、 經霜 猶茂、 蒲柳 常質， 望 秋 先零、 2. ― Tlie nature of tlie ghiger and cinnamon p] ant i.s such that the older tliey grow the more pungent they become. So replied 晏 敦 to the ambassador from 秦 卞會 (for an account of whom see Mayers, No. 783), sigiiifying- that he would not yield. 3. ― Tlie effect of tlie military operations of a true king is like the splitting of a bamboo. , ^ 晉 書. An expression used liy 杜 預 ante page 209, No. 1. 4. ― The territory of the Seven Martial States way . a' divided melon. From the 戰 國策. Six States (六國 ） combined to resist The six States were 燕， 趙， 韓， 魏， 齊 and 5. — Fa Cliien, when on the look out for the battle array, tliouglit tlie grass and trees were the soldiers of Clim. See 晉 書 and ante, page 05, Mo. 2. 蒲柳之 姿。 未秋 先槁。 二 薑 桂 之性。 愈 老 愈 辛。 三 王者 之兵。 勢如 被竹。 四 七雄 之國。 地若 瓜分。 五 苻 堅 望 陣。 疑 草木皆 是 晉 兵。 F WW EES AND TREES. 2 I 7 1. ― So Cliing knew of the coming ruin and sighed over liavino; to meet the brazen camels amidst the- thorns and brambles. See 晉 書. The brazen camels were first made at the direction of the Empcrov ij^ 皇 of the Ch'iu dynasty and we're moved l)y 巍女帝 （曹橾 ） to 錘 陽 where the j Avere placed in front of the palace. In the time of the "Western Chin dynasty, in the reign of (A.D. 290-307), 索 靖， knowing that Chin 腳 about to perish, lamented the fate of the brazen camels uhich 、voulcl be buried among the brambles growing on the ruins of the palace. 2. ― Wang Yu, knowing that liis sons would beconio famous, with liis own liand planted tliroc Huai trees (sopliora japonica). See Mayers, No. 821. The Wang family became subsequently known as the 三槐 王氏- 3. ― Ton (Jliiiii's five sons were fainons nt the sai"(、 time and were called •' tlio live cassias. 五 代 史. 4. ― Cli'u I diislied liis head against ； i Huai tree as lie could not bear to kill the people's lord. See 左 傅 Leggc, pages 288 and 290. The people's lord was 趙盾, whom Duke Ling of Chin Avished to be assassinated. See Mayers, No. 52. 之不 鈕四 主忍魔 ° 賊觸 民槐 索靖知 亡( 嘆銅^ 會 在 荆棘。 二 王 祐知子 必 貴。 手 植 三 霣 鈎五子 齊 榮。 人 稱 五 桂。 2i8 FLOWERS AND TREES. 1. 一 The ruler of Yueli lived on bitter lierbs, being bent on avenging his grudge against Wu. See 國 語 and Mayers, No. 270. The ruler of Yueh named 勾 g 蔓 was beaten in battle by the ruler of Wu. After the defeat, the ruler of Yueh returned to his country, where he lived on bitter lierlbs, and caused a blind man to remind him every day of his defeat, so that he might always bear in mind the grudge he owed Wu. He finally overcame Wu and annexed it to his dominions. 2. ― The motlier of Hsiu wrote with a rusli to teacli lier son : who will not call lier worthy ？ ^宋史 • This refers to the mother of the famous 歐 陽 修, for an account of whom see Mayers, No. 529. 3. ― Lien P'o carried a rod on Ins back, asking to be punished ； showing how well lie could repent of the error of ln's ways. See ante, page 113, No. 1. 4. ~ Mi Tzu-lisia, relying' (too mucli) on his favour, gave tlie prince to eat the portion of the peacli wliicli lie himself had not consumed. The prince referred to was 衞 ^ with whom Mi Tzii- hsia was a great favourite. The act mentioned in the text led to Mi Tzu-hsia's being put to death. See ！ Mayers, No. 502. 越王甞 篸。 必欲 \ 復吳 之仇。 ) 修毋畫 荻以教 \ 子。 誰 不 稱賢。 \ 廉頗 « 荆以請 一 罪。 善 能 海過。 彌 子瑙甞 恃籠。 \ 將餘桃 以啖君 。一 FLOWERS AND TREES. 219 w 因 桐成三 吝不 李王二 以使 欲秦一 ° 無封王 ° 勝鑽戎 示 徙行商 戲, 剪 鄙努賣 信: 木 f ® 1. ― Sliang Yang of Cli'in, wishing liis commands to be observed, ordered the wood to be removed to establish confidence. Shang Yang (see ante, page 24, No. 4), was one of the reformers of the law in the state of Ch'in. In order to show the people that his orders were real, he offered a reward of 10 gold pieces to any who would remove a piece of wood from the South to the North gate. No one removed it, so he offered a further reward of oQ gold pieces, which he presented to a man Avho carried out the order. It is said that on account of this his commands were afterwards obeyed. 2. ― Wang Yung sold the plums and made holes in the stones : despicably mean was he beyond compare. ^'晉 書， 王 戎傳. Wang Yung, an official of the dynasty, was notorious for his meanness. He possessed a certain kind of plum, renown- ed for its excellence. To prevent others from growing it, he used to bore holes in the stones of the plams he sold. 3. ― Clixaig Wang cut out (a sceptre) from the leaf of the T'ung tree, and ennobled liis younger brother, because (tlie Emperor) never jests. ^ 史 m Ch'eng Wang, of the Chou dynasty, was playing witli his younger brother, and cut out a sceptre from the leaf of the T'ung tree, which he handed to his brother 叔 處 saying, " with this I ennoble you." Next morning the Duke of Chou requested the Emperor to select a day for performing the ceremony of ennobling his brother. The Emperor replied that he had acted in jest only. The Duke of Chou replied " the Emperor never jests.1' The Emperor accordingly ennobled liis brother as 唐 侯. 220 FLOWERS AND TREES. 眞 大蒸四 景 漸倒三 似 謅裼二 殺以齊 。失哀 °Ap 炎 六蓮再 三二景 本梨 隹蔗 郧花思 士桃公 1. ― The Duke Cliing of Cli4i by means of two peaclies killed three officers. - The three officers referred to were ^ 捷， 田 開 疆， 古 冶 *^， Avho . Avere famous for their bravery and Avant of courtesy. 晏 子 advised Duke Ching to test their merit by means of two peaches. Duke Ching' handed the fruit in the first instance to Kang Sun Chi eh and T'ien Kcai Chiang, bat when he heard the account Ku Ye-tzu gave of himself, he considered his the fruit to him. They were so chagrined at this that they killed themselves. Ivu Ye-tzu3 ashamed of having been the cause of their death through boasting of his own merits, also committed suicide. 2. ― Yang Tsai-ssu said the lily is like Liu Lang. ^ 唐 書. 武 后， wife of Kao Tsung (A.D. G50-G84), Emperor of tlu- T'aiig dynasty, had a great favourite 'named 張 昌 alias 貢 & of 、、'h。m Yang Tsai-ssu, one of the flatterers at Court, said, when the favourite was compared in appearance to a lily, " Liu Lftng is not " like a lily ； a lily is like Liu Lang." 3. ― By eating the sugar cane backwards, ono s,Tachiallv gets to tlie delightful part. • 晉書， "文 苑傅. )|» 豈 used to eat his sugar cane commencing at the wrong end. AVhen asked the reason he replied, ||； 匕 « 入 隹境. 4. ― By stewing the pears of Ai, the real quality of tlie article is entirely lost. A man called 哀 仲 had some famous pears, the flavour of which was dtstroved if stewed. FLOWERS AND TREES. 22 1. 一 " Burning the stalks to cook the beans " is com- pared to an elder brother tyraiinizing over a younger. See an be, page 85, No. 1. 2. ― " To cut clown tlie bamboos to cover the shoots " is to reject the old and love tlie new. 3. ― Yiian Su caused the oranges of Chiang Ling to appear. ^ 異 門 錄 董 元 素， a magician of the T'ang dynasty, appeared at the court of 宣 宗 (A.D. 847-8G0), and at the request of the Emperor caused the oranges of Chiang Ling to appear. 4. ― Wu Kang kept felling the cassia tree in the moon. See the 胃罾 $| M and Mayers, Xo. 864. Wa Kang was banished to the moon and continued to labour in liewing down the cinnamou tree, the trunk of which closed again as fast as he cut it. 5. ― In giving one's substance to relieve the poor, one ought to imitate Yao Fu's lielping with tlie grain . See 宋 書. 范純仁 alk(s 堯 夫 、、'as the son of 范 仲 fg. On one occasion when returning 、vith the taxes in kind paid by the tenants of his land in 姑 蘇， he met a friend called 石 ^ ^p[{, who told him thab three of his relations, who had died, had not been properly buried. On hearing this Yao Fu immediately handed over the grain he was conveying home to Shih Man-ch'ing to defray the expenses of at proper burial. 煮 豆 燃 箕。 比兄 殘弟。 秋竹遮 笋。 棄舊 憐新。 三 元 素致江 陵 W 柑。 吳 剛伐月 中 之桂。 五 捐資 濟貧。 當 效堯夫 之 助 麥。 222 FLOWERS AND TREES. 死祥 能商四 娛然梅 踏三友 宗韭冒 二獻野 敬以— 。桑修 太 有之^ 雪 情之 雨 芹人 M 物 自德戊 舆 自浩尋 殷 欵林剪 ° 之效申 1. ― " To present something to show one's respect " —- merely imitating the rustic wlio made a present of common celery. 氏春秋 The present was made not for its worth, but to show* the donor's respect. 2. ― Braving the rain to cut leeks was the hearty way in wliicli Kuo Lin-tsiing treated his friend. ^後 漢書- Kito Lin-tsung lived in the time of the after Han dynasty. A friend of his named 范 逵 paid him a visit by night, and as he had nothing in the house to offer liim to eat, he went into his garden, though it was raining hard, to cat some leeks with which he made some soup. 3. ― Going over the snow in search of plum blossom, Meng Hao-jan gratified liis own liking, and found enjoyment. Meng Hao-jan (A.D. G89-740) was a scholar of the T'ang- dynasty, famous for his verses, who used to seek inspiration hj riding on a donkey over the snow. 4. ― T'ai Wu of the Sliang dynasty could so cultivate virtue as to make the mulberry tree of (ill-) omen die. See Legge, page G. In the time of T'ai Wu (B.C. 1G37-15G2) a mulberry tree of ill-omen gvew up in the Palace and in seven clays increased to a great size. T'ai Wa asked his minister 伊 j$ 歩 the reason. He replied, " From of old virtue has " shown itself superior to all iiiaiw】.》icious appearances. "■ 'Is there anything wanting- in your Majesty's Go- " vernment ？'" After this T'ai Wu devoted himself to carefully following the mcx.lo cif government of the former kings, and in three days the tree withered. FLOWERS AND TREES. 223 1. ― Tlie virtue of K'on, Duke of Lai, was so great that the withered bamboo sprouted again. For an account of 寇萊 see Mayers, No. 318. He was banished to 雷 州 where he died. His body 、、- as taken for burial to 西 京. When, the remains passed 公 安， all the inhabitants along the route sacrificed to them, placing bamboo branches in the gi'6nnd and hanging on them paper money. After the lapse of a month these branches sprouted again and formed a bamboo grove ― the bamboos being- called 相^ 竹. 2. — Tlie Western Eoyal Mother's coiling peacli-tree took three thousand years to blossom and three tliousancl years to produce fruit ； men therefore make use of the idea in wishing long life on one's birthday. For an account of 西 王 毋 see Mayers, Xo. 572. The peach tree was said to grow by the border of the lake of gems %/[J^)) and its fruit conferred the gift of immortality. Hence the peach tree is used as a symbol of longevity. 3. 一 In high antiquity there was a large Cli'un tree ； whose spring was eight tliousand years and its autumn the same ； it is therefore borrowed in speaking of a father. See 莊子 Legge, page 1G7, and ante, page 71， No. 1. 宼萊^ 有深 一 仁。 祜竹 復生。 一 二 一 王毋 蟠桃。 三 一 千年 開花。 三 \ 千年 結子。 故 \ 人借 以祝壽 \ 1一1 \ 上古 大樁。 八 \ 千歳 爲春。 八 \ 千歲 爲秋。 故 一 人託 以比嚴 一 s。 \ 224 FLOWERS AND TREES. 1. ― Eemove the weeds and darnel witli the sole object of planting tlie good grain. 2. ― Watering the branches and leaves is not like nursing tlie roots. 3. ― Tlie plentiful weeds in this world's path should be uprooted. The obstructive weeds of the mind ought to be removed. 根 不沃二 嘉 正去一 本 如 枝 禾以稂 ° 培葉 。植莠 三 世路之 蓁蕪當 剔 。人 § 之 茅 塞 BIRDS AND BEASTS. 225 獸 鳥 BIRDS AND BEASTS. «~^"。 令 。• 1. ― The lin (unicorn) is the chief of the creatures that have hair. 2. ― Tlie tiger is the king ol' beasts. o. ― The iiiiicorn, pliccnix, tortoise, und dragon are '• tlio four spiritually-endowed creatures." ^ 禮 記 Legge, Vol., 1. page 384. 4. — The dog, pig, and fowl are " tlie tliree creatures (for sacrifice)." 詩 經 I 儿' gge， page :"(;• 5. — Lu Erh any hundreds and thousands. The " sun in summer travels south and in winter north. " The geese come south in the ninth moon and in the " first month go north again. Thus they avoid the " cold and repair to the regions of heat and are therefore " called sun birds." (Commentary of ^ 淸 ). 3. ― " Tlie domestic leopard ，， and " round in the dark " are terms of praise for the cat. There is a saying in Cantonese as to the appearance of cats' eyes which are used by rustics to determine time : ~» ■ 子午 卯酉一 條銶， 寅申 巳亥圓 如鏡, 辰戌 丑未欖 核尖、 According to this saying the eyes of cats are round in the morning and evening ； contracted to a mere slit at noon ； aucl during theothcr hours more or less oval with sharp ends. 二 雁性隨 陽。 因名 之曰陽 鳥。 三 家豹烏 圓 。乃 貓 之譽。 228 BIRDS AND BEASTS. 1. 一 Han Lu and Cli'u Kw:ang are both names for dogs. The 廣 牙隹 is quoted for these and other names of dogs. 2. —— Tlie Clri Li n and Tson Yu are both humane animals. For an account of the Tsou Yii s(>(' 詩 經 Leg'g'e, page 3G. It is supposed hj some to have 1)eeii a white tiger 、vhicli did not tread on grass or eat any living thing. 3. ― The ]\iing-te and Mao-tsei ； ire both insects that injure growing grain. 詩 經 Legg-e, page :)8(>. 4. ― " The bowel-less gentleman " is a name for tlie crab. From 抱 朴 子. 5. 一 " The gTcen-coated emissary " is a name for the parrot. ^天 |f 、遺 事. 李 食 murdered i0j and when an official inquiry was being held into the murder, the mnrderer was revealed by a parrot, which was ennobled by the Emperor 兀 宗 (A.D. 713-75G) as " the green-coated emissary.1' i 一 韓盧 楚獷。 皆犬 一 之名。 麒麟驄 虞。 俱 好 仁 之獸。 一 螟滕 蟊賊。 皆害 一 苗 之 蟲。 四 無腸 公子。 螃蟹 ； 五 一 緑衣 使者。 鸚鵡 \ 之 稱。 \ BIRDS AND BEASTS. 229 1. ― " The fox assuming tlie majesty of t'lio tiger " is used of borrowing power to do evil. &戦國 策. 官 王 of Chni asked why his minister, ^ 笑 +血， was so- much feared in the North. One of the other ministers named 江 乙 replied : " The fear inspired l)y him " may be illustrated by the story of a fox which thus " beguiled the tiger Avliich had seized him, saying ： " ' Do not oat me. The lord of heaven has appointed " ; me the leader among boasts. If you clo not believe " 6 mc, you go in front of mc, and I will follow.'1 The " tiger weiit in frjat as directed, and all the beasts " were ins±ired with terror. The tiger did not know " that it was not of the fox they were afraid, ，uut " of himself. So the fear iiiBpirod hj 笑 恤 is " not due to himself bnt to your soldiers under his 2. ― ;> Rearing* a tiger to cause injury T' is said of any one wlio keeps about Lim what will bring him woo. ^史 記， 項! 紀. The expression was used l>y 張艮 and 陳平 when iir^'in* ；- 劉邦 to extinguish ^羽. 3. ― " The great suspicion of the two creatures, the Yu and Yii " ― a metaphor for a ma 、： 1 who is irresolute. ^說文 定聲. The two characters primarily mean beasts, bnt tlicir use for "irresolute" has proLably another explanation. 1 瓤假 虎烕。 一 謅 借勢而 \ 爲惡。 一 二 養虎 貽患。 一 謅 留禍之 \ 在 身。 三 猶 豫二獸 一 之多疑 。喩 \ 人之 不决。 一 1. ― '• The mutual dependence of the two animals, {lie La.ig and the Pei " ― a comparison for a man in a helplessly dependent condition. '^酉 陽 雜妞. The Lang and Pei "'ei'e t、、'o animals that could not Avalk without each other's assistance. This of course is a fable. The former is a 、vo】f， the latter is not an amiiial. . 2. 一 When victory and defeat are still undecided (tlie raying is), u it is not knovm by whose hand the deer may die." ^晉 書， 石勒傳 • This saying is attributed to 石 勒 (A.D. o05-3oo) of the Chin dynasty when contrastiiig his abilities with 光 武 (A.U. 25-08) of the Aftjr Han dynasty. Compare the phrase metaphorically used for the downfall of a dynasty, the deer syinbolising the possession of power (jifc of devouring the brains of dead people l>olo\v the Ciirth and that if he wanted to kill it he must insert a branch of cypress in its liead. Tlie animal related that the two children wqvc called 陳 寶 and that he Avho seized the male would be a pp, tlie female, a On this he let go the animal and pursued, the children, who clianged into pheasants and flcAv into the forest. On hearing of the 】naikT， the Duke led a great hunting' party in scavcli of the Inrds, ami succGcdod in seizing* the female. o. ― " To carve a wild swan mid make it like a wild duck " is an expression for a rough imitation. See 狻 ^ 書， 馬 援 傳 and No. 1， page 232. 1 雁到 南方。 I 先至 爲主。 一 後至 爲賓。 一 二 雉名 陳寶。 一 得雄則 王。 得雌則 .00 - 三 刻鵠 類鶩。 一 爲學 龃成。 BIRDS AND BEASTS. 1. ― " To attempt to draw a tiger and make it like a dog " is an expression for trying to be clever but turning out on the contrary foolish. 6'ee ante, Xo. page 231. The two above expressions were used hy 馬 (see Mayers, No. 478) in addressing his two sons. He urged them to imitate in their conduct 龍 伯 高, a man careful in his speech, modest and frugal, and not 良, n hero whose good deeds and high aims were known throughout the land. In the former case their imitation, though not perfect, might be approximate ； in the latter, it wonkl only result in ignominious failure. 2. ― Beauty and ugliness ill-assorted is expressed by ': joining a dog's tail on to ermine." ^晉 誓趙王 倫傳. An expression used originally with regard to the adherents of 司 馬 'fiffll 、、小 <:> usm'ped the throne of under the title 趙 王. He ]iromotecl them all without regard to their merits or station . 3. ― Unsatiated desire is expressed by tlie " snake- desiring to swallow the elepliaot." ^ 楚 詞， 天 間. The 傅物志 states that there was a snake in Hsiicli'nan (巴) which cleyoured elephants, and took three years- to disg'ovg'c their l.tones. 1 畫 虎 類 狗。 弄巧 反拙。 二 美 惡 不 稱。 謅 之狗尾 續貂。 貪 圖 不 足。 ^0 2 它 次 呑象。 BIRDS AND BEASTS. 233 1. ― One woe gone and another coming is expressed by " driving a tiger out at the front door while a wolf is coming in at the back." ― * 後 漢書. XJsed by 胡致堂 (Mayers, Xo. 194： and No. 189) when regretting that the Emperor 帝 of the Han dynasty followed the policy dictated by ihe eunuch 鄭 衆. " He bad ministers such as 袁 安 and " 任 K^, hut instead of consulting them he followed " the counsels of 鄭 衆. He had got rid of 寶 憲， " but still the power of the eunuchs was in tlio " ascendant. This was just like driving- a tiger out " at the front door while a Avolf is coming in at the " back." 2. —— In braving danger in order to ward off danger one says : " If you do not enter the tiger's den how can you get the tiger's cubs ？ " • 漢書- An expression used hj ^^， (see Mayers, No. 530),. A.I). 80-102, when urging* his followers to make a night attack on the camp of the Hsiimg-nu. 3. ― la contemning' the vulgar hunt for gain one says,, " the crowd of ants stick to the mutton tallow." ^ 盧坦興 '李 渤 書 （Hng dynasty). 4. ― To speak humbly of one's love for one's children is expressed by "the old cow licking the calf." From the ^ 經. 1 禍 去禍^ '至。 曰前門 柜庹。 後門， 進狼。 二 除兇 不畏 兇。 曰不 入 虎 穴。 焉得 虎子。 三 鄙衆趨 利。 曰 羣蟻 附嬗。 四 謙已愛 兒。 曰 老牛 舐犢。 234 BIRDS AND BEASTS. 1. ― To produce something* where notliing should be is expressed by " dmwiiig a snake and addiug- feet to it." 「 。p See 史 記. 一" ― J 凍 龄 of 楚， when urging 陽 not to attack 齊， told him that once a native of Ch'u had presented a goblet of wine to his guests, who agreed among themselves that it should be drunk hj him who first drew a snake on the ground. The guest 、vho had finished first added feet to his snake, and claimed the goblet, hut 、vas refused it on the grounds that his snake was not a snake as it liad feet. So now (continued Ch'eu Cli'eu) yon have carried out your prince's orders by over-coming If yon attack' it will l)e like ； aiding feet to a snake, outside your programme. 2. ― Advancing and receding- being both impossible is expressed by " a ram butting against a fence." From the ^ g. 3. ― " Tlie shadow of the snake in the cmp " is an expression for self-created suspicions. ― ^ 晉 史. 樂 廣 <:,f the ^* dynasty invited a gaest to dine with him. A bow was hanging on tlic wall of tlie room in which the entertainment Avas fa) king place, and threw into the goblets a shadow resemLling in shape a snake. The guest, though alarmed, drank the ^vino, and on returning home became ill. He was again invited by a snake in it. then He replied that it Avas there as before. 楽 pointed to the bow on the wall, much to the relief of his guest, whose indisposition soon disappeared. 無中生 ： 有 oal 畫 一 蛇 添足。 一 二 \ 進 退雨 難 。曰羝 一 羊 觸 藩。 杯中蛇 影 。自起 猜疑。 BIRDS AND BEASTS. 235 1. ― "The loss of the horse of the old gentleman of tlie frontier " — a matter of which it is difficult to decide the good or bad luck. ^ 淮南子 There 、vas once an old gentleman who lived 011 the frontier. He lost a horse, and when his friends came to console him, lie replied, u How do you know this may not be a piece of good luck ？ " Soon afterwards the horse returned, 1)ringing- with it a \*ery fine companion. The old gentleman's friends congratulated bim 011 his good fortune. " How do you know this may not he Inid luck ？ " he asked. One clay his son Avas riding 011 this newly acquired horse, w1k*h ho suddenly fell and broke his arm. Once more the old gentleman's friends repaired to his house to ofl'tT tlieir coiKloleuce. u How do you know this is not n piece of good fortune ？，， he inquired. Soon after there 、vas a conscription 、、'hicli his sou escaped 011 iiccijiiut of tlie injuiy to his arm. 2. — " A drag'on colt " or "a pliooiiix chicken " was .tlie praise 】）y Wen Hung' of the Cliiii (ly nasty of the liiarvellousness of Lu Sliili-luiii;' of AVu. See and ]\[ayers, Xo. 447. 3. ― " A dragon couchant " and " a pliauiix chicken 57 wms the praise by Ssu Ma Hui oi' tlio marvcllousness of K/ung' Ming and lacing' Sliili-yiian. < 三 a 志. Yk)Y K'nng Ming see j\Iayeis, No. 88, 塞翁失 馬。 難分禍 福。 晉 閔鴻誇 吳 中睦士 籠 之 異。 三 ^^育 J 芻 司 ffi- 徽稱 元 之 奇。 1. ― The Empress 】」ii cut off the hands and feet of the concubine Ch'i and called lier " tlie liuman sow." 史 , 已. The Empress Lii was married to 高 祖 (B.C. 20G-194), of. the Han dynasty, and was very jealous of his favourite concubine Ch'i, because the Emperor wished to make her son his successor. On the death of the Emperor she treated Ch'i in the manner mentioned in the text, also causing' her eyes to be gouged out. 2. ― The men of the North pickled tlie corpse of tlio Cli'i-tan ruler and called it 帝 羊巴 (pickled emperor). ^ 晉 史. 3. ― Men of wolfish wickedness are the same as the Block." See 左 傳 Legge, pages 280 and 283. The Block was one of the four wicked creatures cast out hj Shun into the four distant regions to meet the spite of the sprites and evil things. 4. ― Men of inurderoiis ferocity are of tlie same order as " tlie Monster " 窮 奇. See 左 傳 Legg'e, pages 280 and 283. The Monster 、vas also one of the four wicked, creatures, see ante, No. 3. 236 BIBBS AND BEASTS. 1 呂后斷 戚夫人 手 足。 號 曰 人 籙。 晉人醃 契丹王 屍 骸。 謅 W 帝靶。 三 人 W 拫 惡。 同 於 檮 杌。 四 人之兇 暴。 類 於 0 奇。 BIRDS AND BEASTS. 237 1. — When Wang Meng saw Huan Wen, lie cracked 】.ice whilst conversing on the affairs of his age. ^ 晉 書 For an account of 王 猛 see Mayers, Xo. 805 for 桓 see ante, page . 2. — Ning Ch'i met Huan of Cli'i, while striking tLe liorn, thereby obtaining the glory of m noble minister. For an account of Ning Ch'i see Mayers, No. 517. Ning Ch4 started life as a waggoner. While lie was driving his waggon through the territory of Ch4i, the prince was struck by his appearance as ho chanted a ballad and struck the horns of one of his team of oxen. He was invited to enter the service of Cli'i and finally became one of its cliief officers. o. ― The Ruler of Cli'u bowed to the enraged frog. Localise the reptile braved death. The Duke Ling* of Ch4u was engaged in hostilities against Wu, and was anxious that his soldiers should exerfc themselves to the utmost, regardless of death. When travelling along the road in his chariot, he met a frog, which, instead of showing signs of alarm at the ap- proaching chariot, l)ecame enraged at l>eing clistni'bed and showed signs of resistance. The Duke at once arose 011 his chariot and l)o\ved to the frog. When * asked why ho did so, he explained tliat he wished to show his respect for the frog's disregard of death. 1 王 猛見桓 温。 椚 虱 而 談 當 世 之 務。 ， 二 甯 戚 遇 齊 桓。 如 角 而 取 卿相之 榮。 三 楚 王式忽 蛙。 以 昆 蟲 之 敢死。 233 BIRDS AND BEASTS. 賤 S » 4 制 人以二 時。 之 陰 間丙一 1. ― Ping Clii asked why the ox was gasping, fearing that the Yin and Yang" were out of season. Ping Chi was a prime minister in the time of the "Western Han dynasty. On one occasion lie happened to go abroad and came across a crowd of people who had been quarrelling, some of whom were wounded and others dead. He took no notice of them. Before he had gone much further, he met a panting ox, and at one ordered his attendant to inquire how far it had come. The attendant suggested that lie should have inquired into the matter of those he had seen Avonnded and dead instead of into such a small affair as that of a panting ox. Ping Chi explained that, in the formci' instance, there were the proper officers to deal witli quarrels, but that it was the peculiar duty of a prime minister to see that the Yin and Avere properly 1 >lended and his inquiries had been made because he was alarmed to see a spring ox panting and wanted to know whether this was clue to the long distance it had travelled or to an improper blending of the Yin and Yang. 2. ~ -u For ten men to attempt to subdue one thousand tigers ， ， is a conrparison for a matter difficult to overcome. 難事比 千而十 失陽 恐牛吉 ^ 漢 書- in a letter to 呂公 着. see Mayers, No. 4G1. BIRDS AND BEASTS. 239 1. ― '• To set a dog (Han L11) to capture a limping liare " is a comparison for an enemy that is easy of pursuit. ^ a 策. An expression used l>y 范 雅 (see J\[ajers, Xo. 127) when urging the ruler of Ch'iu to check the smaller states. For Han Lu spe ante, page 228, jSTo. 1. 2. 一 Brothers arc like the wagtails in their close relationship. See 詩 Legge, page 2bl and ante, page 82, Xo. 1. 3. ― Husband and wife are like tlie plioenixes in their pairing. 4. ― To have the powei' but not to be able to apply it is expressed by u altliongh the whip is long', it does " not reach the horse's belly." See 左 傳 Leggc, page 825. 5. 一 Not to employ large means to regulate a small matter one says, " to kill a small creature like a fowl why use an ox knife?" ^ 論 語 Lcgge, page 183. 6. —— The bird that eats its mother is called the Hsiao. ^前 漢書, 郊 志. 7. ― Tlic animal that devours its father is called the Cliing. * 前 漢書， 郊; IE 志- 走韓盧 而搏蹇 兎。 ： IW 敵之 易摧。 二 一； 兄弟 似鵝鴿 M * 親卩 三 夫婦如 鸞鳳之 配偶。 一一 有 勢莫能 爲。 曰 雖 鞭 之 長。 不 及 馬 腹。 制 小不用 大。 曰 割 鷄 之 小。 焉 用 牛刀。 鳥 食毋者 曰梟。 獸 食夂者 曰獍。 ；一 240 BIRDS AND BEASTS. 1. ― A tyrannical governiiient is more ferocious than a tiger. >See 禮 記 Legge, Vol., 1. page 191. 2. ― The spirit ( lit Lreatli) of a bold man is ]ike a rainbow. The rainbow is regarded as a great reptile which becomes visible in the struggle of the elements. 3. 一 " To have ] 00,000 pieces stored in oiie's girdle and to ride 011 a stork to Yang- Chow " denotes becoming an immortal and combiniiig' with it wealth, and lionour." This refers to the wishes of four men. One wished to be the magistrate of Yang' Chow ； one wished to he very wealthy ； the third wished to ride on a stork and l»ccorae an immortal. Afterwards a fourth man said he would like to comLine the three. 4. ― ;' A blind man riding it blind horse at midniglit near a deep pond " is an expression for coming too near Lome wlien talking of dangerous things. In the time of 武 # (A.D. 2G5-290) of the 西 晉 dynasty 桓 元' 顚 檔 之， 殷 仲 堪 、龍 h 了 "《 who could put the most dangerous supposititious case. Ku's ( 顧 ) was " to wash rice with a spear head ； to cook rice with a sword.11 " An old man of one hundred liauging on to a rotten branch" was Hwan's (桓 ). "A child sleeping on the windlass over a well" was Yin's (殷 ). A military officer ^yho was present gave tlic case in the text, when Yin, who was Mind of an eye, gave a start and wished to stop the discussion as this was bringing the matter too near home. 1 苛政 猛於， 一 虎。 壯士 氣如二 bio 三 ！ 腰 纏十萬 一 貫 。騎 鷂 上 \ 揚州。 謂仙 Z 人 而兼富 \ 貴。 四 盲 人騎瞎 \ 馬。 夜 4- 臨 \ 深池。 謅險 " 語 之逼 人。； BIRDS AND BEASTS. 24 1. 一 Tlic doxteritv oi'ilie ass of Ch'icn extended thus far only. From the writings of 柳宗元 （、'w May。's， Xo. 41'.>). There were no asses in Sz-ch'uan. A man imported one and let it loose among the hills. A tiger saw it and, being- struck by its size, thought it was a spirit. Anion the tiger heard it bmy， it ran away in a great frighv, tl linking it was al)oufc to be devoured. As time went on the tiger became accustomed to the ass's appearance, and approached it more nearly, but still did not dare to seize it. At last it summoned up courage and came Ijouncing up to the ass, which, furious at the familiarity, kicked the tiger. The tiger, deliglitcd, exclaimed ： "Is t'liis all you arc good for ！，， and devoured the ass without move ado. 2. —— The abilities of tlic Hying squirrel arc easily cxliausted. 荀 子 says the flying' sf|iiirrel has live qualities : " it can " fly, but it cannot reach the roof : it can climb, but " cannot reach the furthest l)ranch : it can swim, Imt " cannot cross a river ： it can l)um— >w, but cannot " its body : it can run, but cannot outstrip a man."' 3. ― "To swallow like a whale " is said of anyone avIio grasps by force all lie can get togctlicr. 、 '^舊 唐書， 蕭^ 等 傳論. 4. ― To be a jtetty thief is expressed liy ,l a dog- J ike thief." ' This expression occurs in 子 and also in the 史記. 孟譽苕 傳， 16 li 驢. iV 枝。 一 敉止 此耳。 一 n 一 鼯鼠 之抆。 \ 校易 窮乎。 一 三 强 兼倂者 一 曰 鯨呑。 一 四 舄 小賊者 一 日 狗盜。 ，ii 1. ― " To lionrisli an evil-disposed person is like rearing a tiger ； it must be stuffed witli meat ； if not, it will bite." See 三 國 志. 2. ― '• To noui'isli an evil-disposed person is like rearing an eagle ； starve it and it will stick to yon ； feed it to repletion and it will fly away." 三 國志. This phrase and No. 1 were used by 陳 登 and 曹 1^. in speaking of g 布. "3. — " To shoot a bird with tlie pearl of Sui " expresses getting little and losing mncli. See 子 Legge, Part n" page 154. The Marquis of Sui, saved a snake from death and was after- wards rewarded by the snake with a pearl of great value. 4. 一 u Afraid of aiming' at a rat on account of the tiling to be thrown " is an expression for being afraid to hurt B on account of A. The pi'ovei'b is quoted by 賈 證 in the 治 安 策. 5. ― Multifarious business is expressed by " business, (like the bristles of J a hedgehog'. " 6. ― Small profits are called " flies' Leads." ^蘇東 坡詞， 蝸« 虛名， 蠅頭徵 利- 242 BIRDS AND BEASTS. 養惡 人如養 庹。 當 飽 其 肉。 不 飽則噬 _ 二 養惡 人如養 屬。 饑 之 則 附 a 飽 之則 w_ 三 隋珠彈 雀。 謅 得 少 而 失 多。 四 投鼠忌 器。 恐 因 甲 而害 乙。 五 事多曰 螨務。 利小曰 蠅頭。 1. ― A lie art that doubts is expressed by " as suspicious as a fox." Erom the 離 驗. 2. ― A man that rejoices is like a bird tliat hops. 3. ― " The love for one's home extending even to the crows " means loving one thing on account of anotlier. ^六 韜. 4. 一 " To despise the lien and love tlie duck " is an expression for rejecting this and striving for that. ^ mm ― An expression used by 鹿 翼, a contemporary of 王 之， who was dissatisfied because people admired the writing of the latter more than his own. 5. 一 To stir- up bad people to evil is said '• to be teaching monkeys to climb trees." See 詩 經 Lcgge, page 400. 6. ― Receiving favours and not requiting them is expressed by " getting the fisli and forgetting the fish-trap." See 莊 子 Legge, Part n., page 1". BIRDS AND BEASTS. 243 >3 惑曰 狐疑。 二 人喜如 雀躍。 三 愛 屋 及 烏。 謂 因 此而惜 彼。 四 輕鷄 愛鶩。 謅舍 此而圖 他。 唆惡 爲非。 曰敎猱 升木。 六 0 恩 不 報。 曰 得魚 忘筌。 244 BIRDS AND BEASTS. 1. 一 To rely on authority to. injure people is truly like the fox in the city and tlie rat on the altar. * 漢書， 中山 靖王傳 The fox is protected hj the city and the rat by the altar. 2. ~ A tiling that is of no use but is only kept fur sliow, liow does it differ from a dog ol' crockery or a fowl of earthenware ？ 金樓子 （ll "麵 dc l]lume of 梨元帝 A.D. 552) said when nrging people not to place crcckery dogs and earthenware fowls ou his .grave ： 陶 犬 無 守 夜 之警， K 鷄 無司晨 之益. 3. ― Impossible to resist on account of weakness is expressed by " the arms of the mantis trying to stop the chariot." . _ See 莊 子 Le^ge, Part i.， page 21 G. 4. ― Human life wliicli is easily brought to an end is called " tlie ephemera's sojourn in the world." See 詩 經 Legge, page 220. 5. — The impossibility of the small coiiti'ol]ii]g the great is like the fowls of Yucli not being able to hatch the eggs of geese. See 莊 子 Legge, Part n.， page 78. 6. ― "When tlie ignoble tarns round and despises the noble it is like a little dove laughing at the great roc. See 莊子 Legge, Part i.， page 1G(>. 倚勢害 人。 眞 似 城 狐 社鼠。 二 空存 無用。 何珠陶 犬 S 鷄。 三 勢弱難 敵。 譜 之 螳 臂 當 轅。 人生易 死。 乃 曰 蜉 蝣 在世。 小難制 大 。如 越 0 0 h\ pro 六 賤反輕 貴。 似 鶯 鳩 反笑 大鵬。 BIRDS AND BEASTS. 245 1. ― Tlie inability of an inferior man to know the- heart of a superior man is expressed by " liow could a swallow or sparrow know the intentions of a goose or swan? " ^ 史記， 陳渉 世家. An expression used l:>y 陳 涉 of 秦, who was originally a ploughman. One day when toiling he sighed and said, " when I become rich I will never forget this hard work." One of his fellow labourers laughed at him and asked him where his riches were coming from, to which Ch'en replied as in the text. He did ultimately become ruler of 2. ― Of a superior man wlio will not put up w it'll the insults of an inferior man it is said " liow could a tiger or leopard put up witli the insults of a dog or sheep." 3. 一 Tlie (robber) Cliih's dog barked at Yao (altliongii lie was good man), because lie was not his master. ^史旨 e，& 韓信 世家. An expression used l)y 朋 jj 通， when excusing himself for having incited 韓 信 to rebel against 漢 高 祖. 4. ― The dove occupies tlio magpie's nest, thus quietly enjoying- it ready made. See 詩 經 Legge, page 20. 小人不 知君二 子心。 曰燕雀 \ 豈知鴻 鵠志。 \ 二 君子 不受小 \ 人侮。 曰虎豹 \ 豈受犬 羊欺。 \ 三 V 一 m 犬吠堯 。吠 \ 非其 主。， 四 一 鳩居 鵝巢。 安 一 享 其 成。 246 BIRDS AND BEASTS. 1. 一 " To climb up a tree to look for fish is a strong expression for anytliing impossible to obtain. See Mencius Legge, page 21. 2. — " To look for a swift liorse to correspond with oue that is drawn " is an extreme expression for being luinatural. See 符 子. 景， ruler of caused a picture of a splendid steed to be drawn, so that a search might be made for an animal of the same kind. 3. ― An evil man relying on authority is said to be like a tiger taking refuge in a corner of a hill. See Mencius Legge, page 8G4-. 4. ― A poor man with no place to turn to is said to he like a fish out of water. See 韓 非 子. 5. — "The nine-tailed fox," a gibe for Ch'en P'eng-nien whose nature was fawning and treaclierous. ^宋史 Ch'en P'eng-nien lived in the time of 眞宗 (A.D. 998- 1023) of the Sung dynasty, 緣木求 魚。 極 眷 難 得。 二 按圖索 驥。 甚 1W 三 惡人藉 勢。 曰 如 庹資 喁。 四 0 人 無 歸。 曰 如 魚 失水。 五 九 尾 狐。 譏 0 彭 年素性 詔而^ ： 奸。 BIRDS AXD BEASTS. 247 1. ― " The one-eyed dragon was a complimentary epitliet for Li K'e-yung, who, though blind of an eye, Avas brave. ^五 代史. For an account of Li K'e-yung ^ee Mayers, Xo. 854. 2. ― "To point out a deer as a horse" was what Cliao Kao of Ch'in did to deceive liis master. For an account of Chao Kao sec Mayers, Xo. 43. He presented the Emperor with a stag and called it a horse in order to sec if any of the courtiers would Ijc hold enough to contradict him. 3. ― "To command stones to tarn into sheep " was what Hwang Cli'u-p'ing did when changed into a eupernatural being. ^神 仙傳. For an account of Hwang Oh'u-p'ing see Mayers, No. 214：. He was one of the Immortals. At tlic age of fifteen he led a flock of sheep into the raoun tains to feed them, and entered a cave wlicrc he lived for forty "years. He was found there surrouiuTed by blocks of white stone by bis brother, and, when asked where his sheep were, shouted at the stones whicli were at once changed into . sheep. 獨眼龍 。誇 李克用 一 目 眇而有 勇。 二 栺鹿 爲馬。 秦 趙高之 欺主。 三 叱石 成羊。 黄 初平之 得 仙。 248 BIRDS AXD BEASTS. 1. ― Pien Clmang was so powerful that lie was able to capture two tigers. ^ 史 記 Clmang was anxious to kill a tiger, 、vheu a slave advised him to wait until two tigers were engaged in devouring' an ox. They arc bound to quarrel over so delicate a morsel, the slave argued, and one of them 、vill he killed Avhile the other will be severely wounded, in which Avay both can be captured. The slave's advic-f was followed, and two tigers were captured. This incident was used as an argument by ^ \\\mi advising 惠,, the ruler of who was in doubt wiiethei' lie should assist the contending States of or to let tliem figlit it out so that they mig'ht both fall into his hands. 2. 一 Kao Ping sliot two eagles with one arrow. ^ 唐書. Kao Ping lived in the time of the T6aug dynasty, and from the incident recorded iu the text was called 麵 3. ― Ssii-ma I feared as if it 、vctl' a tiger. For an account of Ssii-ma I see Mayei's, No. 055, He fouglifc for the house of Wei against the rival dynasties of AY a and 4. - ~~ Cliu-ko Liang protected Han like a dragon. Yov an account of Chu-kc> Liang; sre iMavers, No. 88. 1 卞 莊勇能 檎 雨庹。 高 駢一矢 貫 雙鶊。 司 馬懿畏 蜀 如虎。 諸 葛亮輔 BIRDS AXD BEASTS. 249 1. — The tailor-bird makes its nest in the forest but only uses a single twig. See 子 Lcggc, Part i.， page 170. 2. ― The tapir drinks from the river, but only drinks its belly-full. Sec 莊子 Leggo, Part 1., page 17o. 3. ― " Motherless chickens and rotten rats " is an ex- pression for people that are cast away with great ease. ,See 漢 書' 一 An expression used hj the Einpei'ur ：草: of the Han dynasty (A.D. 76-80), when upbraiding his general 嘗 憲 for having appropriated tlie gardens of the daughter of the Emperor Ming (A.D. 58-70). 4. — Universal admiration of one' 8 literary fume is ex-' prcBsed by " tlie rising plioenix and springing dragon." * 滕 王閣序 by 王勃. 5. ― " Is it on account of public or of privato grounds? " was the Emperor ITui's ([ucstion about the frogs. - 晉書. A question uskctl by Emperor Hai (X.I). 290-307), of the Chili dynasty, when he hoard the croaking of the frogs.. 6. ― " If they cliosc the left, they might go to tlie left ；. or if the right, to tlie riglit, ' ' such was the kindness of T;ang to the beasts. ^'i-e ante page 20 ^ JsTo. 1. ® 鶬巢林 。不過 ： 一 枝。 偃鼠 飮河。 不過 ： 滿 腹。 三 四 文 Jy^ofn 起 一 五 \ 0 ^ 乎。 爲 私 乎。 \ 惠 帝問蝦 暮。 六 \ 欲 左 左。 欲 右 右。 \ 德煬及 食獸。 \ 250 BIRDS AND BEASTS. 1. ― If a fisli swims in a kettle, though it lives, it is not for long. ^ 後 漢 書. An expression used by the famous robber 張 嬰 concerning himself when urged by the prefect 張 to siuTcncler. 2. 一 When a swallow lias its nest on a tent, it cannot rest in comfort. /See 左 傅 Legge, pages 546 and 550. 3. ― If a man vainly pronounces himself a wonder, lie is called " a Liao-tung Pig." See 後漢書 and Mayers, Xo. 385. 彭 籠， an official of the reign of Kwang Wa of the after Han dynasty, wished to have his talents rewarded, so wrote to his friend 浮, who reminded him of the story of . the sow in Liao-tung, where all pigs Avere black, which gave birth to a litter of young ones with white heads. The owner, thinking them worthy of being" presented to the Emperor, was taking them to court but when he reached a place called 河 東, he found all the pigs there were white, so returned home a sadder but a wiser man. 4. 一 If a man's experience" is very limited lie is •compared to a frog at the bottom of a well. &後 漢書. Used by 馬 援 in speaking of & 孫述. 1 魚 遊於釜 中。 雖 生 不久。 燕 巢於蟆 上。 棲 身^； '安。 妄自稱 奇。 謅 之 遼 東豕。 其見甚 小。 譬 如 并 底鲑。 BIRDS AND BEASTS. 251 1. ― When tli e father is bad and the son 3vorthy, the latter is called " the calf of a brindled cow." ^ 論 語 Legge page 50. 2. ― When a lather speaks liumbly of the stupidity of his son the expression lie uses is " son of a pig or dog." ^三 國志. Where 曹 橾 says 劉 景升， 鍺兒豚 犬耳. 3. ― To stand out among a host of men alone remarkable is like 11 crane among a flock of fowls. See 晉 書. 4. ― When persons who arc not properly united seek each other, it is like tlio plieasant seeking to pair witk a quadruped. See. 詩 經 Lcgo'c, page b?>. 5. ― " The stone unicorn in the sky," a boastful •expression for the superiority of a small boy to others. An expression used of 陵 Ijy a priest 寶 g^. 6. ― " A Bucephalus among men," a metaphor for the iSiipereminence of a superior man to the multitude. ^ 南 史 &W 。f 徐勉 &徐孝 嗣- 义惡子 賢。 謅 之犟牛 之子。 二 义謙子 拙。 謅 是豚犬 之 兒。 三 出人羣 而獨異 。如鶴 立 鷄羣。 四 非配偶 S 相 從。 如 維 求 牡匹。 五 天上 石麟。 誇 小兒之 邁衆。 六 人中 骐驥。 比 君子之 超. 凡。 252 BIRDS AND BEASTS. 1. ― u The swallows and spfin'ows of tlie hall of concord " ― ignorance of impending- calamity. ^列 國志/ 孔 ^^， one of the ministers of warned his ruler and advisers against shutting their eyes to the calamity likely to fall on their state through the victory of over ^， and imitating the swallows and sparrows which had built their nests in the roof of a, hall and still imagined themselves out of clanger though the flames from the hearth were creeping up to the rafters. 2. ― " The animalcules witliiii a jar," how can they liave wide experience ？ See Lcgge, Part n.， page 40. The expression Confucius is made to use with regard to himself after meeting Lao Tzu. 3. ― " A horse or ox drossod in a coat " is an expression of reproach for a man with no knowledge of propriety. An expression used hj 韓 愈 iu the 勉 子 詩 ： ― 人不知 古今、 馬牛而 襟褪、 4. ― " A monkey with a cap " is an expression of ridicule for a man with no breadth of view. ^ 史 SB- An expression used hj 韓 生 with regard to the men of 楚， which cost' him his life. 1 怡堂燕 雀。 不 知 後炎。 二 "安 有廣 見。 馬 牛 襟 裾。 駡 人不識 禮義。 四 沐猴而 冠。 笑 人見不 恢逡。 BIRDS AND BEASTS. 253 1. ― " A sheep's body in a tiger s skin " is an expression of ridicule for a man wlio is ornamental without solidity. An expression used by 楊 子 雲 see Mayers, ISTo. 883. 2. ― "To stand by a tree-stump waiting for a liare " describes any one who sticks to his folly and can do nothing. This expression is based on the following legend narrated I>y 韓 非 子 ： 一 X husbandman of the state of Sun^ was ploughing one day when he saw a hare dasli itself against a stump, wiiicli stood in his field, and immediately fall dead. The foolish peasant, thereupon, abandoning his plough, seated himself beside the stump to wait for another hare to come and do likewise {see Mayers, No. 724). o. ― A wicked man is like a tiger witJi wings ； lie will devour anyone lie ]ikes. ^ 韓詩外 傳- 4. ― A man of amLition resembles an eagle in a cag'o, wliicli still possesses the determination to rise to the skies. ^ 晉 書 Said by 權翼。 f 慕 容垂. 5. ― " A pcrcli stranded in a dry rut fmclmg it liard io wait for the water from flie west river " is a comparison fur a man who is in urgent distress. Sec 莊 子 Lcgge, rai't 11" page loo. 羊質庹 皮。 譏 其 有文 無實。 二 * 守株待 兎 ol 曹 其 守 拙 無 能。 三 惡 人如庹 生翼。 勢 必擇人 而食。 四 志 士如躧 在籠。 自 是凌霄 有志。 五 鮒 魚困涸 轍。 難 待西 江水。 比人 之 甚窘。 254 BIRDS AND BEASTS. 1. ― " When dragons get clouds and rains tliey are after all not creatures of tlie pond " 一 a comparison for a man of great deeds. ^ 三 國志. An expression used by 周 of 2. —— "To hold the bull's ear " means being the head of the covenant. See 左 傳 Leggc, pages 849 and 850. 3. 一 " Attaching one's self to the tail of an excellent liorse," means expecting somebody to give one a lift. ^史 記， 伯夷列 傅贊. Where Ssu-ma Ch'ien points out that 顔 |gj owes his reputation to his close connection with Confucius (附 驥尾而 行益顯 ). 4. ― " The melanclioly cry of the wild geese " is a figure of speech for people wlio are homeless. See 詩 輕 Legge, page 293. 5. — " The wily hare witli three burrows "is a satirical expression for tlie crafty ways of a greedy man. ^戰國 策， 1 蛟 龍得雲 雨。 終 非 她中物 。比 人有大 爲。 孰 牛 耳。 爲 人主盟 _ 附 驥 尾。 纏 人 引 帶_ 四 鴻 雁 哀 鳴。 比 小 民 之 失 所。 狡 兎 三 穴。 誚 貪 人 之 巧營。 BIRDS AXD BEASTS. 255 1. 一 •• Our horses and cattle in the lieat of tlieir excitement cannot possibly affect one another." See 左 傳 Legge, pages 139 and 140. 楚子 使與師 w 曰、 君處 北海、 寡人盧 南海 > 唯是 虱馬牛 不相 及也、 不 虞 君之渉 吾地也 何故、 The Viscount of Ch'u sent a messenger to the (allied) army to say (to the marqnis) ： " Your loi'dship's place is by the northern sea, and mine is by the southern ； {so remote are our Tbonndaries) that our cattle and horses, in the- heat of their excitement, cannot affect one another. This phrase is also translated " horses and oxen (rinining on account of) the wind can never possibly go together," as a horse is supposed to move against the 、、- iucl and an ox with it. 2. ― As for the snake of Shang Slian, its head and tail responded to each other. ^孫 武子， 十 三篇- Where the phrase is used by 孫 子 as an example of excellent strategy. 3. ― The centipede when it dies does not fail prostrate, because its supporters are many. ^魏 史. Said by 曹 商 when urging the creation of more feudal barons in order to support the prince. 4. 一 When tlie tortoise of one thousand years dies its shell is retained because, when it is used to divine with, its responses are effectual. See 莊 子 Lcgge, Part i.， page 390. 】 一一 風馬牛 。勢 一一 不 相及。 二 常山蛇 。首 \ 尾 相應。 三 百足 之蟲。 一 死而 不僵。 一 以其扶 w 一 M。 \ 四 一 千歳 之龜。 一 死而 酉甲。 一 因 其卜之 一 ^ 靈 256 BIRDS AND BEASTS. 1. ― A liigh-minded man would rather be a fowl's Leak than (lie hinder part of an ox. 史 記 Said by 蘇 秦 to the ruler of 韓. Sec Mayers, No. 626. 2. ― How could a superior scliolar be content to liatcli like a lien? He would certainly want to fly like a cock. ^後^ 書 An expression used 】)y 趙 温, of the Han dynasty, who was discontented at the small official position he occupied. 3. ― Don't bend down like a colt under the shafts. Used l)y the Emperor 武 帝 (B.C. 14U-8G) of the Han dynasty to 鄭 當時. 4. —— Don't be submissive like a cattlo or horse driver. ^司 馬遷 報 任安書 i" 文選- 5. 一 The ape can speak, but it does not therefore cease to be a beast. ^ 禮 記 Legg'c， Yo1- L, l,aSe 6. ― The parrot can speak, but it does not therefore cease to be a bird. . ^ 禮 露已 Legge, Vol. 1.， page Gi. 1 〈 大丈 夫寧爲 鷄口。 \ 毋 Is 牛後。 一 二 士君 子豈廿 雌伏。 \ 定要 雄飛。 一 I 一 I \ 毋跼促 。如轅 下躕。 \ 毋委靡 。如牛 馬走。 \ 五 一 猩 猩能眷 。不 離走 \ 鸚鵡能 曹。 不 離 飛 \ 鳥。 一 1. 一 It is only Ijv the possession of good m aimers that a man can escape from the ridicule in the poem about the rat. See 詩 經 Legge, page 84. The ode is called 相 鼠 from the first two words of it. It shows how manners mako the man and that a man should no move continue to live without them than a mt without skin, teeth, linil>s unci hands. The following is Juiiiiiugs, tnuislation ： ~ - Sec even a rat liath liidc and hair ； And is a man of manners bare ？ Kay， sure, a man of manners bare More fitly dead than living 、vm'. 8ee in the nit how tooth lits tonth And shall a man appear uncouth ？ Xay, Ijctter than Lc thus utieoutl) To look for death, not life, foisootli ！ See tlif rats form from tail to head And shall a man appear ill-bred ？ Nay, if a man ]>e so ill-ljred, Mora soon tlie Itettw were lie dco'l ！ 2. 一 If one lias only the ability to speak, wheroin ^loes he diiTor in heart from a beast ？ See 禮 |g Legge, Vol. r" page 04. BIRDS AXD BEASTS. 257 1 人惟有 禮。 庶 可 兔相鼠 之刺。 若徒能 香 。夫 何 異食獸 17 253 CLOTHES. 服 衣 CLOTHES. 1. 一 The cap is called the chief item of dress. 2. —— The clotlies are called the personal attire. 3. ― Pien, Hsii, Mien are names for caps. 4. ― Li, Hsi, Sliili are names for shoes. 5. - ~ Wlien high officers were invested, they received nine gifts. The nine gifts of investiture were ： — (1) . A chariot and horses. (2) . Eobes of state. (3) . Musical instruments. (4) . Yei'milion-colom'ed entrance doors. (5) . The right to approach the Empei'oi' by the central path. (6) . Armed attendants. (7) . Bows and arrows. (8) . Battle axes. , (-9). Sacrificial wines. CHAPTER XXII. 1 0 稱 元 服。 二 衣曰身 章。 三 日^ 日^ 日 冕。 皆 冠 之 號。 四 日鳳曰 si 日 屣。 悉 鞋 之名。 五 上^ 命服有 九踢。 CLOTHES. 259 1. ― When scholars were first capped, there were three crownings. See 禮 =|1 Legge, Vol. n" page 42G. 2. ― " Hair-pins and tassels," " girdles and sashes " are designations for the official class. 3. ― " Black caps and wide-sleeved robes " are the clothing of literati. See 禮 記 Legge, Vol. 11., page 402. 4. ― " Cotton clothes " denote commoners. 5. — " Blue collars " designate graduates. See. 詩 輕 Legge, page 144. 6. ― "To tread on snow with dolichos shoes " is an expression of ridicule for great parsimony. See 詩 經 Legge, page 163 ； and Jennings, page 120. A WEALTHY NIGGARD. Sparsely woven fibre shoes Serve to walk on frozen dews ！ Dainty fingers of liis bride Are to tailoring applied, ― Trimming here and edging there What the gentleman >shall wear ！ With what case and courteous grace He can yield the honoured phicc ！ (Mark the dress) ― the ivory pin As a girdle-penclant strung, T'is the stingy heart within — That alone ― moves satire's tongue. 1 一一 士人 初冠曰 三加。 \ 簪纓縉 紳。 仕 宦 之稱。 \ I 二 一 章甫縫 掖。 儒 者 之服。 \ 四 - 一 布衣 卽白丁 之謅。 \ 五 ^ 靑柃乃 生員之 稱。. 4、 \ 葛屨屐 霜。 誚 儉 嗇之過 \ 甚- 260 CLOTHES. 1. ― Green outer clotliing and yellow lining' " is ;ui expression of ridicule for confusing the relations of the lionourable and the mean. Spc 詩 經 Legge, page 41 and note. " ( Ireon is the upper robe, green with a yellow lining." "Yellow is one of the five ' (correct ' colours of the ChiiK'so, and ' green ' is one of the ' intermedia to' or colours that are less esteemed. Thus we liave the yellow and red merely as a lining- to the green, or employed fur the lower and less honourable part of the dress, au inversion of all propriety and setting forth how the concnbinc, the mother of Chow Fn had got into ihv place of the rightful wife, and tlivust the latter down/' 2. 一 The upper garment is called I and flic lowt-r garni out vShawg. 3. ― The front part of the coat is called (1Lin and the back part Chii. 4. —— Tattered garments ure called Lan Lii. 5. 一 Fine clothes are called Hwa Chii. 6. ― - The carrying strap '， is an infant's garment. 7. — " The liair cap " is also an infant's ornament. 】 緑衣 黄裏。 譏貴賤 W 失 倫。. 二 上服曰 衣。 下 服 曰 裳。 衣前曰 襟。 衣 後 曰 褪。 四 敝服 H 趨褸。 五 美服曰 華裾。 六 - 襁褓 乃小兒 之衣。 七-. - 弁髦 亦小兒 飾。 CLOTHES. 261 1. ― "The lapel on the left " is the barliarian's dresy. >^c 論 語 Legge, page UG. 2. 一 '• Tlic short Iteliind " is a troopt'r's jacket. 3. ― Noble .ind mean losing their order is like caps- arid shoes excliauging places. 麵治 安策 ^ 賈誼- 4. ― Having wealth and lionoiu' without going homo is like walking in the niglit with fine clothes. ^史 記， 項 綢本紀 Said l>y 項羽 <— >f the dynasty. Sff flayers, X<>. 1 5. — AVearing tlic same fox i'ur for tliirly years was tlic praise of An T/u's economy. R' 歸 家 語. For an accuuiit of 晏 .、w Mayers, Xo. 077. 6. — To have an emljroidcrcd screen of tlu1 Ion 豈, w ho was ulso famous for liis wenli li, used to sti'ive to rival each other. Tlie former made a silk screen thirty li in length, m- hei i Shih 8hung to ontvival him inadc an en]ljr(.»idciv(l (»nc, UMy li in k'ligtli. 左。 袵是 夷狄之 二 短後是 武夫之 衣。 三 尊卑失 序。. g 0 履 倒置。 四 富 貴 不 歸。. § 衣 錦 夜行。 五 狐 裘三十 年。 儉 稱 晏子。 六 錦 帳四十 里。 富 羡 石 崇。 262 CLOTHES. 1. ― Meng Shang-clmn had three thousand guests with pearl adorned shoes. ― 一 _ _ '^史 記' 「. — — _ 平 原 君 c>f 趙 sent an ambassador to 春 申 君 of 楚， and, wishing to impress the latter with the grandeur of the state of 趙， wore hair-pins of tortoise-shell and had his sword-case embroidered with rich pearls. He felt himself put to the bkisli when he found the prince of Oh'u entertaining three thousand guests with shoes adorned with pearls. 2. 一 Niu Seng-yii had twelve rows of golden hair-pins. An expression from the poetry of 白居 referring to the number of Niu's concubines. 3. ― t: A fur dress worth a thousand gold pieces is not got from one fox's breast." &e 史 記. An expression used l)j 司 馬 when, pointing out the necessity on the part of a prince of getting- together the most able assistants. 4. 一 " The people with silk attire are not those that rear silk-worms." Taken from an anonymous poem entitled 1^ 5. ― The rich, have cusliioiis and pillows piled up. See 家 ^ 孟 眷 君。 珠 履 三 千客。 牛 僧 蘿。 金 釵 十 一 一 行。 千金之 裘。 非 一 狐 之腋。 耩羅之 輩。 非 養 蠶 之人。 ■ 貴者重 栩叠櫞 _ CLOTHES. 263 1. 一 The poor liave an imperfect old garment of Lair cloth. n 貢禹傳 2. ― Puli Tzu-Iisia was very poor ； liis clothes dangled in a hundred patches. Pnh Tzu-hsia was one of the disciples of Confucius. 荀 子 s， of him 衣若縣 鶴. 3. ― Kung-siin Hung was very frugal ； Le used a cotton coverlet for ten years. ： 漢史. For an account of Kuug-siin Hung see Mayers, No. 287. 4. ― " The crown of Nan Cliou " was Toll Ts'ao's praise of P'ang T'ung's superiority to the multitude. Sea 三 國 志. Au expression used by 司 ,馬 徽 alias 德 操 with regard to 購 統 alias 士 元， both of whom lived in the Han dynasty. 5. —— " The collar and cuff of the three rivers " was Ts'ui Hao's praise of P'ei Sim's pre-eminence to the multitude. ^ 3 匕 史 For an account of 崔 浩 see Mayers, No. 789. P'ci was a native of 河 東. The 三 河 were 河 東， 河南， 河內 U 1 一 貧 者 疲 0 不 完。 卜子夏 甚貧。 鶉 ^ 衣 百 結。 一 三 \ ^孫宏 甚儉。 布 \ 皲 十年。 一 四 〉 南州 冠冕。 德橾 一 稱龎銃 之邁衆 。一 〉 五 一 三 河領釉 。崔浩 \ 羡裴駿 之遛羣 。一一 264 CLOTHES. 1. —— Sliiiii o 土' Yii instituted the upper and the Ioavct rubes in order to invest the virtuous. _ 2. — The marijuis Ch:ao put away a torn pair of trousers in order to wait for some deBorvrng' person (to whom to give tliem、. 昭 of the Han dynasty ordered a pair of worn out tvousers to l»o laid aside, and 'when asked to explain liis conduct said, "An intelliucut ruler, I have " always lieuvel, is sparing of frown and smile ： how " much more so ought one to l»e of a pair of worn " trousers ！ " 3. — AVeu Tsung of tlio T-ang* dvnasty had «loovos •^yliicli had been through three washing's. 、" 唐 書 ^s(\\ Tsnng of tlie Tbang dynasty (A.D. 827-8il) was c»J:' a most pEirsiinoiiioriK disposition. On one occasion lie held up the sleeves of his 】'ol)e Ijcforc his asscanl^led courtiers and informed them that they had been washed three times. All praised liim for his economy excq>t ^ fli' 、、11C> ―11"^ out that tho washing of tlio sleeves 、vas a small matter compared with the more serious affnir^ of state, to A\hich lie should devote liis attention. 1 虞 舜制衣 一 裳。 所 以 命 \ 有德。 二 船 侯藏敝 ； 誇。 所以待 ： 有劝。 一 三 唐文宗 。釉 一 經 三 浣。 四 晉文必 。衣 一 不 重裘。 一 4. 一 AVen Kung of Chin did not wear douljle furred garments. Yvv an account of 晉 文 ^ Ma vers,. No. 818. CLOTHES. 265 1. ― •' Unless liis clothes and shoes were 、v()m he was unwilling' to elnuige tliem," sucli wns the praise of after generations for Yao. ^史 記， 堯 帝本紀 2. ― u If clothes liavo not passed througli the new stage, liow can tlioy bocomo old?" ― thus Huan Chuno; was persuaded by his Avife. *^ of. liacl an objection to Avearing now clothes and refused to do so until persuaded as in the text l)v his wife. 3. ― Tlie eyebrow of AVang* Sliili, liaving hveu Avonnded by the sword of Vs vi Ku, was covorod by an ornament of gold. For an acconnt of AVoi Ku spe Mayers, Xo. S!-!y tlic old man of the moon that lie 、\'as fated to mai'i'y the daughter of a woman who sold veg'ctal^lcs. Next day he saw the woman carrying uu ugly child in hvv unns, so he 】u'r'(1 an assassin to murder the cliild. The assassin tried to kill the infant, but, missing' liis hlow, only left u scav ou the cyolji'ow. The girl was ultimately marrieil to AVci Ku, 、vliu, noticing an ornament oyqy her cyol)row, enquired tlie reason, and found out Unit slic \vus the girl whom he liad' tried to get killed. 4. 一 Kwci Fci wore (u covering' called) Ho-tzu on lu'r breast, because it liacl boon scratched hy Lull Shan. For uu account of 楊貴他 ' w Mayers No. 887. 所祿 服貴四 所 韋貼王 傷 山訶如 刊 固花氏 °之 《之 ° 之鈿之 爪嘁 劍^ 眉 1 衣屐 不敝。 不 肯 更 爲。 世稱 堯帝。 二 衣不 經新。 何由 得故。 婦勸 桓冲。 三 266 CLOTHES'. 1. ― The Chiang family lived m such harmony that the brothers every night shared the same large coverlet. See 後 漢 書 and ante, page 86, No. 3. 2. ― Before Wang Chang liad succeeded in life, lie and his wife had to sleep during the cold night under .an ox's coverlet. ^ mm- 、 Wang Chang, who became 京 兆 尹, in the time of 成 帝 (B.C. 32-6) of the Han dynasty, was once reduced to such straits that he and his wife had to sleep under an ox's coverlet. 3. ― " With loose girdle and light furs " ― Yang Shuli- tzu was the gentlemanly commander. ^晉 書. Yang Shuh-tzu (A.D. 278), see Mayers, No. 885, was a famous commander, who never wore armour when with the army, but wandered about " with loose girdle and light furs," attended l)y no more than ten followers. 4. ― " With dolichos turban and rustic garb " ― T'ao Yiian-ming was indeed a mundane (dry land) genius. ^ 晉 蒈， For an account of T'ao Yiian-Ming see Mayers, No. 715. 】 姜氏翕 和。 兄 弟每 宵同大 王章. 未遇。 夫 一 妻寒夜 ^牛 ！ 衣 a 一 三 緩帶 輕裘。 羊 \ 叔子 乃斯文 \ 主將。 一 葛巾野 服 。陶 \ 淵明 眞睦地 一 神仙。 \ CLOTHES. 267 遛志不 糨災身 不 服雖一 ，獨^ 稚 m s 再之 然、 1. ― Altlioiigli it is n personal calamity to have inappropriate clothing, still it is only the man of superior mind wlio is not ashamed (when dressed) in a robe quilted with hemp. See 左傳 Legge, pages 190 and 193, and 論語 Legge page 89. 268 FOOD AND BEIXK. 食飮 FOOD AND DRINK. 1. 一 Sweet delicacies and rich viands are called " medicine to ruin the stomach." An expression used liy 枚乘 when remoiistrating with tlio heir-appareut of the Prince of Ch'n. See 漢 and 文選 ： 2. ― Tliose who make noap of thistles anq)i'ess('(l by " inviting liim to inidressed rice." See 國 which says 晏 used to live on uiidivssed nee. 6. ― '; Bamboo leaf groen " and •' senior wrangler red " ― both mean rich liquor. 7. 一 " Grapc-grecn " and '• pearl red" arc both fragrant liquors. 1 次酒曰 平原 督郵。 二 ® 酒茅柴 。皆 S 薄 酒。 三 籠圑 雀舌。 盡是 香茗。 四 待人禮 衰。 In 醴酒 不設。 欸客甚 薄。 01 脫粟相 留。. 六 竹 葉 靑。 狀 元 紅。 俱 爲美酒 ( 七 葡萄緑 。珍珠 紅。 悉 是香醪 „ 270 FOOD AND DRINK. 1. —- " Just five gallons more to cure the blues " expressed how absolutely Liu Ling was given up to drink. ^ 晉 書. For an account of Liu Ling see Mayers, No. 411 and "The Geuius of Wine " ― a piece written by him ― in Giles' " Gems of Chinese Literature." 2. ― " A stirring of air under the arm-pits '， described tlie excessive devotion of Lit T'ung to tea. Lu T'ung, of the T'ang dynasty, after drinking seven bowls of tea, experienced a stirring of air under the arm-pits and felt like flying to lieaven. 3. ― Tea is called " the servant of milk " and also " tlie shrub of luck." The former expression was used by 王 ^jj {see Mayers, Xo. 820) ； the latter occurs in the poetry of 杜 fj^ (see Mayers, No. 881). 4. 一 Rice is called ' ' white food " and also " long waist." 5. ― "Grand soup " and " the dark liquor " may even be offered as the savour of sacrifice. See 禮 雷 g Leg'g'e, Vol. 11" page 9G. 6. ― " How can dust for rice and mud for soup ever satisfy liiniger? " An expression used by 韓 非 子. 五 4- 解 酲。 劉 伶 镯 溺 於 酒。 二 雨腋生 風。 盧 仝 僞 0 乎 茶。 / 三 茶曰酪 奴。 夂 曰 瑞 草。 四 自曰白 錄。 夂 曰 長 太羹去 酒。 亦 可 薦 六 飯 塗 羹。 焉 能 充 FOOD AND DRINK. 27 1. ― Spirits were first made by Tu K'ang. See Mayers, No. 682. 2.- Nan. -Bean curd was invented by (the Prince) of Wei For an account of 劉安 (淮 南王) see Mayers, No. 412. 3. ― Fish are called by Buddhists " the water shuttle flowers." ^ 蘇東玻 志林- 4. ― Fowls are called by Buddhists " the vegetables tliat break through the liedges." ^ 蘇東玻 志林- 5. ― Going down to the deep and longing for fisli is- not so wise as going back and preparing the net. From the 天人策 by 董伸舒 of the Han dynasty. 6. ― Stirring the soup to stop the boiling is not so good as reducing tlie fire and removing the fuel. ^後 漢書： 董卓 傅- 酒 係杜康 所造。 二 腐 乃淮南 所爲。 一 三 \ 僧謅 魚爲水 梭花。 四 \ 僧 謅雞鴆 穿籬 茱。 五 \ 臨淵羨 魚。 不 如退而 \ 六 \ 揚湯 止沸。 R 如去火 \ 柚薪。 一 272 FOOD AND DRINK. 1. ― " Treating themselves to lamb and liquor " is the joy of the farmers. See 報 孫 會 宗 書 by 楊 揮 of the Han dynasty. 2. 一 " Having the moutli full and drumming the stomach " ― a sign of a prosperous age. See ante, page 23, No. 2. The rustic there referred to had bis mouth full and drummed on his stomach. 3. ― To be solely intent on eating is expressed hy ^l only for the food and drink." See Mencins, Legge, page 188. 4.. ~ To offer food discourteously is expressed by '•'Poor man ！ come aud eat.". '• See 禮 旨已 Leg'ge, Yol. 1" page 195. 5. ― He who eats much without being satisfied is called "a son of g'luttony." See. 左 傳 Legge, page 280. 6. ― When one's month waters at] the sight of food he is said "to look as if he wanted roast." ^■e 晉 書， 顧 榮, when f casting with some friends, noticed one of the waiters, who was bringing' 011 the course of roast, looking longingly at it as if he wished to taste it, s<— > he gave him his share to eut. The waiter afterwards saved him when lie was in difficulties. 羔酒 自勞。 田家之 一 樂 p \ 舍哺鼓 腹。 盛 世 之 一 風。 . • 一. 三 一 人貪食 曰徒 鋪啜。 一 四 \ 食不敬 曰 嗟來食 。一 五 多食 不厭。 謅之饕 \ 餮 之徒。 六 見食 垂涎。 謅有欲 \ 炙之 色。 FOOD AND DRINK. 2 73 1. ― Not having a messmate is expressed by " being in a corner." , 2. ― When one thanks another for a gift of food lie ,says " I am filled with your kindness." See 詩 經 Legge, page 475. 3. ― To walk leisurely on foot is as good as (going •about) in a chariot and to eat late (when hungry) is as good as having rich food. ^戰國 策' 4. ― Wlien one is hard pressed for food and drink it is said, " my liunger cannot be satisfied with a mixture of lialf peas." From the 史記， 項羽 本紀. 5. ― Striving to requite great kindness is expressed by " not forgetting it for a single meal." See 漢偷. An expression used by the Emperor 文 帝 (B.C. 179-loG) with regard to 李 齊， General of the state of 趙. 6. —- Returning' thanks for troubling one (in the matter of a feast) is expressed by " troubling one in the matter of the soldiers' cook house." ― ^ 晉 書' 元 of the dynasty, having heard that the cook house of the infantry had stored in ifc a quantity of wine, begged that lie might be appointed controller of it. 18 】 未獲 同食曰 向隅。 二 謝人 賜食曰 飽德。 三 安 步可以 當 車。 脒 食可以 當 肉。 四 飮食貧 難。 曰 半 菽 不 飽。 五 厚恩圖 報。 曰 每 飯 ^忘。 六 謝 擾 人。 曰 兵厨之 2 74 FOOD AND DRINK. 1. ― For speaking modestly of one's entertainment as if it were poor one says " a spread of straw dishes." An expression from the 虫 記， 、漢 高 祖 本 紀. 草 具 as opposed to 大 牢 具. 2. — " White rice and green grass " (signifies) to treat kindly servant and beast. ^杜 甫， Bf 竇侍 郧詩. 3. ― " Cooked with gold and gems " is an expression of thanks for a splendid entertaining of guests. 唐書 said by |g 着王. 4. ― T.f a poor family entertains guests, its only resource is, " to pass its hands across the moon and to clutch at the wind." An expression from the poems of 東 J^, meaning that a poor family has nothing substantial to offer. 5. —— To invite guests in tlie winter months is expressed by " breaking the ice and making tea." Found in a collection of sayings called 帖 originated hj 白居遏 of the T'a"g dynasty. 6. ― A great officer by the side of a prince is like the- yeast and malt used to make sweet spirits. See 書 系草 Legge, page 2G0. 1 謙 待 薄。 曰 草 具 之 陳" 二 白飯靑 凝 。待 僕馬之 厚。 三 炊金 爨玉。 謝 欵客之 隆。 家貧待 客。 佢 知抹月 披風。 五 令 月 邀 賓。 乃 01 敲冰 煮茗。 六 I 側元 臣。 若 作酒醴 之 麴蘗。 FOOD AND DRINK. 275 1. ― The favourite minister at court is like the salt and prunes in making tlie well-seasoned son p. See 書 糸至 Legge, page 2 GO. 2. —— By his very fair division of the meat Ch'en P'ing gained the esteem of the elders. Ch'en Ping (see Mayers, No. 102), v\'tien praised for the just manner in which he dealt with the meat, declared that, if he had the em]iirc to deal with, he would act in the same equitable manner. 3. 一 Cli'iu Sao, being displeased with Kao (Tsu) of tlie Han dynasty, tapped on tlie soup bowl to show that the soup was finished . See 漢 書. Kao Tsu, founder of the Han dynasty, went to the house of his sister-in-law with some guests. His sister-in-law, being annoyed, tapped the soup bowl as if it were empty, on which the guests departed. Kao Tsu was very wrath on discovering this to be merely a ruse, and, when ho ascended the throne, created his sister- in-law's son 侯 (marquis of soup-craft). 4. ― Pi Clio, when an officer of the Board of Civil Office, stole wine — lie was too bold in his hilarity. & 晉書. Pi Cho was a famous wine bibber of the Chin dynasty. Hearing that a neighboni'ing official had a very fine bin of wine, he crept into his cellar, and there drank till he fell down intoxicated, in which position lie was discovered Tby the custodian of the cellar. 朝中 家宰。 一 若 作和羹 \ 宰肉 甚均。 ； 魔 平見重 一 於 义老。 一 三 憂羹 示盡。 邱 嫂 ^ 厭 乎 漢 高。 四 畢 卓爲吏 一 部而 盜酒。 一 逸典 太豪。 一 276 FOOD AND DRINK. 1. ― The prince of Yuen so loved his soldiers that he threw the wine (into the stream), whereby their martial ardour was increased a hundredfold. ^ 黄石公 §已 The prince of Yueh, 勾 踐 {see Mayers, Xo. 276), when engaged in operations against was presented with some wine, which, being insufficient to distribute throughout the army, he threw into the river so that everyone might have the semblance of a taste. In this way he won the hearts of the soldiers, who were ready to die for him. 2. ― " Being warned by tlie (liot) soup to blow on the leeks " means to utilise past experience for future guidance (to be fore-warned is to be fore-armed). From the 楚 霄司. 3. ― "A wine sack and a rice bag " is an expression for a man of little learning and large appetite. 湖 近事. Originally applied to one 馬， who set himself up as prince of 楚, at the end of the T'ang dynasty. 4. ― Tlie retired scholar rinses his mouth, with stones and makes tlie water liis pillow. See 晉 書. 楚 a^as 子 of the Chin dynasty, when young, desired to live as a retired scholar, and wished to say that he purposed making the rock his pillow and the mountain stream his drink. He, however, transposed his words as in the text, on which his friend 王 武 子 asked him how, in banter, to wliich he replied that he intended to rinse his mouth with stones in order to sharpen his teeth and to make a pillow of the waters in order to cleanse his ears. 1 越 王愛士 卒而 投醪。 戰氣 百倍。 二 懲羹 吹霾。 0 入 懲 前 警後。 酒囊 餒榮。 0 人少學 多餐。 四 隱逸 之士。 漱石 枕流。 FOOD AND DRINK. 277 1. 一 A man sunk m drunkenness is spoken of as " lying on dregs and reposing on yeast." For 沉 滴 see 書 經 Legge, page 284 ； for the other Phrase see g 德 頌 by 劉 伶 of the 晉 dynasty. 2. — Why did the misguided and low Chieh and Cliou make lakes of wine and forests of flesh. See 史 記 For an account of Chieh see Mayers, No. 259, and of Chou see Mayers, No. 71. These two tyrants were famous for their cruelty and reckless debauchery. Chieh built a palace for his consort and, in the park which surrounded it, made a lake of wine at which one thousand men drank at the sound of a drum, while the trees were hung with dried flesh and forests of flesh were piled up. 3. ― Laboriously studious Cluing Yen divided the leeks and apportioned the congee. For an account of 范 伸 俺 see Mayers, No. 124. He was a famous scholar and statesman who raised himself from a very humble position to the highest offices of the state. 沉滴之 夫。 藉糟 枕麯。 二 昏庸桀 辨胡爲 酒池肉 林。 三 苦學仲 畫 粥。 278 PRECIOUS THINGS. 寶 珍 PRECIOUS THINGS. 1. ― The quintessence of tlie liills and streams from time to time leaks out and turns into what is most precious. 2. — Tlie propitious air of heaven and eartli is always condensing' into rare gems. 3. ― Therefore jade is sufficent to preserve the fine grain, and pearls can ward off tlie calamity of fire. '^國 語 （楚語 ). 4. 一 How can fishes' eyes be confounded with pearls ？ ，李 太白， 鳴 樂哥. ^ The 廣 j|| gjl states that when the whale (線魚 ) dies, its eyes are changed into psarls (明月 ^^)- 5. ― How can the green stone be confused with jade? ^戦 國策， 魏文 侯曰， 白骨 疑象， 武夫 —類 玉. The 石武 砍 was a stone resembling jade. CHAPTEH XXIV. 1 山 川之漪 英。 每 洩 爲 至 寶。， 二 乾 坤之瑞 氣。 恒 結 S 奇 珍。 三 故玉足 以庇嘉 穀。 殊 可 以 禦 火 災。 四 魚 目 豈 可 混珠。 五 硪 硖焉能 亂玉。 PRECIOUS THINGS. 279 1. ― Gold is produced 111 Li Shui. 魔 is a river in the neighbourhood of 南 荆. 2. ― Silver is obtained from Sliu Skill. 苯提 isin 叙州府 四川. 3. ― The expressions " square hole " and '- own brother " are botli titles for cash. . See the 錢 神 論 l.y 魯窶 of the Chin dynasty. 4. ― Green insect " and "goose e)"e ;' are also ]iames of money. Gash daubed with the blood of the 虫夫 insect and of its young were said to retnrn to their owner (see «fj(|j 寶 f 檐 肩艮 was a kind of casli cast in the reign of ^ 帝 (A.D. 405), Sung (Rouse 'of Liu). 5. ― '• The moon bright " and " night brilliant " pearls are to be prized. The 越 savs that the former were produced from the sea, and the latter according to the in Ch'in. 6. ― " Cats eyes " and " rounded and pointed 】iiaces ，' of jade are to be held precions. For the former see 逸論 語； and for the latter ser 書 經 Leggc, page 504. 1 黄 金生於 麗水。 白 銀出自 * 提。 曰 孔方。 曰家兄 。俱爲 四 曰 靑 特曰 鵝 眼。 亦 是 錢> 名。 可貴 者明月 夜光之 珠。 六 可珍者 * 獎蔸 琰之 玉。 28o PRECIOUS THINGS. 1. ― A man of Sung mistook the stone of Yen for jade and wrapped it r>p in tlie folds of a napkin. See 說 苑. A story is told of a mau of Sung who mistook a Yen stone for a jade stone, and, though laughed at by a man of Chon, only hid it away the more carefully, 2. ― The rulers of Ch'u, taking an nn wrought gem for a stone, twice maimed the feet of Pien Ho. For an account of Pien Ho see Mayers, No. 551. Ho presented a block of jades tone, which he found in the mountains of ^jj 山, to two successive sovereigns, wlio each ordered that he should lose a foot for trying to impose upon them. A third emperor had his stone tested and found it wa? a genuine jadestone which lie named 禾口 氏 之 璧. The above story has given rise to the saying ^ ^ |^ (Jj 5- 3. ― King Wei's pearls were brilliant enough to illuminate (twelve) carriages. 史 記. 4. ― The gem of Ho was wortli (fifteen) cities. See ante, No. 2. 5. ― The mermaid wept tears that became pearls. &e 博物志 The mermaid was entertained hospitably when in the upper world by a certain person, and, in order to show some return, wept into a vessel, her tears being turned into precious stones. 1 宋人 以燕石 一 爲玉。 什襲糂 . 巾 之中。 一一 ！ 楚王 以璞玉 一 ® 石。 雨刖卞 ！ 和 之足。 三 惠王. 之珠。 光 \ 育 nH; 寅 四 和氏之 璧。 價 一 重 連城。 一 五 鈹人 泣淚成 一 珠- PRECIOUS THINGS. 28 1. ― TJie man of Sung by scraping made jade into mulberry leaves. See 列 子. The process required three years to make one leaf. Lieh-tzu remarks that, if all leafy things required the same amount of time to develop their leaves, the number • of such things would indeed be few ！ 2. — The man of virtue is the jewel of the state. 3. 一 The scholar is tlie precious gem on the mat. See 禮 ,已 Legge, Vol. 11" page 403. " The scholar has a precious gem placed on its mat, with " which he is waiting to receive an invitation " (from some ruler)." 4. ― A true ruler in inviting a man of virtue sends a roll of silk with a gem in addition. Sep 史 a Thus did 惠王 of 梨 treat 淳 于繁； and the Emperor ^^， of the Han dynasty, the octogenarian 申 公. 5. 一 A true scholar embraces ti'utli as lie would cherish the Chin and hold to the Yii (stones). ^史 記， 屈 原傳. The Chin and the Yii arc the finest kinds of jade. 6. ― Yung Poh, so powerful was liis clestiuy, planted gems in Lan T'ien and got a fair wife. See ante, page 131, N"o. 3. 宋人创 玉爲楮 。一 一 1 \ 賢 乃國家 之寶。 \ 一二 \ 儒爲席 上之珍 。一 四- I 王者 聘賢。 汞帛 \ 加 璧 a _ 五 I 眞儒抱 道。 懷瑋 \ 握 瑜。 六 \ 雍伯 多緣。 種玉 \ 於藍田 而得美 一 婦 a \ 2 82 PRECIOUS THINGS. 1. ― By a remarkable concatenation of events T'ai Kung, while fishing, liooked a gem in" tlie Wei water and met Wen Wang. For account of 太 alias 姜 子 牙 see Mayers, No. 257. 2. 一 He who cut open his stomach to Iiide the pearl loved mammon more than liis life. ^ 唐 書' 太宗 of the T'ang dynasty (A.D. 027-650), wlieu warning his ministers against covetousness and licentiousness, said that they who acted thus were as worthy of ridicule as tlic man 賈 "^， who opened his stomach to hide the pearl. 3. ― The embroidery to adorn the head lielps the dancing and also the good looks. In former times pieces of embroidery were pvesentccl to maidens who danced well. 4. ― Meng Sliang was so upright and pure as to cause the pearls to return to Ho Pu. For an account of Meug Sh'ang see Mayers, No. 490. When appointed governor of 浦， the pearl fishery of that place was valueless owing to the disappearance of the pearl mussels ； but, owing to his virtuous rule, the mussels returned and the pearl fishery flourished once more. 5. — Hsiang Ju was so brave and faithful that lie was able to induce tlie court of Ch'in to return the gem. For an account of Lin Hsiaug-ju see Mayers, No. 393. 太^ 奇遇。 鈞 一 横於 渭水而 \ 遇 文王。 二 \ 剖腹 藏珠。 愛 \ 財而不 愛命。 \ 三 纏頭用 錦。 助 \ 舞 而 更 助 嬌。 一 四. \ 孟 甞 廉 潔。 克 \ 俾合浦 還珠。 \ 五 \ 相如勇 忠。 能 \ 使秦 g 歸璧。 Z PRECIOUS THINGS. 283 1. —- The turning of tlie jade hair-pin into a swallow was the wonder of the palace of Han. ^漢 書. In the reign of 武帝 (B.C. U0-8G) of the Han dynasty, two female spirits presented the Emperor with a jade swallow hair-pin. In the reign of Cl^eng Ti 成 »^ (B.C. 32-G), this hair-pin was presented to 趙 {see Mayers, Xo. 41). Some one in the palace, wishing to break the hair-pin in pieces, opened the casket containing it, on Avhicli a swallow flew out. 2. —— Gold coins turning into fluttering butterflies was tlie wonderful tradition of tlie Treasury of T'ang. See- 唐 書. In the time of the Emperor 穆宗 (A.D. 821-825)， of the T^xng dynasty, a number of Imttcrflies settled on some prunes growing near the palace. The Emperor having given orders for their capture, they were found to be gold coins of the Liipcrial Treasury . o. 一 Much money can even move tlie gods. A story is told of a magistrate of the T'ang dynasty, named 張 霄， 、"化 regard to a certain ca.se Avhich had long remained undecided. Having determined to settle it, he - ascended his bencli where lie found a card 011 which was written : " 30,000 string of cash will be given if this case is not enquired into." The magistrate nevorthek'ss detcTmincd to push on the enquiry. But next day he found a card offering 100,000 string of cash to hush up the case, and reasoning that such an umount could move the gods, and influence any affair, he deomed it advisable to stop pvocecdings lost tron.nle might come to him. 一 , 玉釵作 一 燕飛。 漢 \ 宫 之異一 〉 二 一 金錢成 \ 蝶舞。 唐 一 庳之竒 一 三 一 廣錢固 一 可以逋 一 1. ― Striving for gain causes the devil to laugh. 劉 伯 育置 。f the Sung dynasty (House of Liu), though occupying a high position, was exceedingly poor. While meditating how to make ten per cent profit, he heard a demon by his side clap his hands and laugh loudly. On this- he sighed and, having decided that he was fated to be poor since even the demon laughed at him, desisted in his striving for the large percentage. 2. ― To get much out of little is expressed by "casting* away a brick and attracting a jaclestone." (Compare the German saying " throwing a sausage to catch a ham," and the saying " throwing a sprat to catch a whale.") 3. ― Not recognising the value of a thing is expressed by u buying tlie casket and returning the pearls." ^韓 非子. A man of 楚, who was a pearl seller, made a casket and adorned it with pearls. A man of 奠！^ who only perceived the beauty of the casket but did not recognise the value of the pearls, bought the former and returned the latter. 4. ― The good and evil involved in liarm are like gems and stones being burned together. See 書 經 Legge, page 168. 5. ― Greed and stinginess that are take account of even the last farthing. ^阿 雳宫賦 ^ 杜牧- never satisfied 284 PRECIOUS THINGS. 1 營利乃 爲鬼所 笑。 二 以小致 大。 譜 之 抛磚 引玉。 三 不知所 貴。 謅 W 買 櫝 還 珠。 四 賢否罹 害。 如 玉 石 俱焚。 五 貪吝無 厭。 雖 銶 錙 必莫。 PRECIOUS THINGS. 285 多畏 自視^ 秦二 銅 惡人買 以崔一 金其霤 叔敢嫂 臭其皆 官錢烈 o o o o 1. ― Ts'iii Lieh, 'w'lio bought official position with money, was hated by all as " stinking of brass." See 漢 書. - Ts'ui Lieh bought office during the reign of *^ (A.D. 168-190) of the Han dynasty. Being anxious to know what the world thought of him, lie asked his son how men spoke of him. His son replied that he had not heard much in praise of him, but he had heard disgust expressed at his " stinking of brass." 2. ― The sister-in-law of (Su) Cli'in dared not look at her brotlier-in-law, declaring that she was awed by liis vast wealth. See 戰 國策. The person referred to was the sister-in-law of 蘇 {see Mayers, No. 626) who was one of the most famous political adventurers of his time. Having failed in his political intrigues at the court of the ruler of Ch'in, he returned home, and was received most coldly, liis wife refusing to weave and his sister to cook, and his parents refraining from even speaking to him. When he was afterwards more successful at the court of the ruler of Chao and met with high favours, being ennobled as 武 安 君， the treatment he received from his family changed with his fortunes, his once refractory sister-in-law doing obeisance before him. On asking her the reason for the change in her conduct, she replied that she was awed by his exalted rank and great riches. 286 PRECIOUS THINGS. 1. ― Hsiimg Kim's father having died, heaven rained money to help liim with, the burial. • 唐書， 熊衮傳 • Hsiung Kun, an upright official of the T'ang dynasty, was so poor when his father died that he could not afford the expenses of burial, until heaven came to his relief by raining money. 2. ― Chung Yii's family being' in distress, heaven rained gold to relieve their poverty. 翁 伸 儒 a Poor scholar living at 渭 川， was one day suddenly enriched by the heavens raining gold. 3. — Yang Chen of the Han dynasty feared tlie four who knew and therefore refused the gold. See 、蓚' 書. For an account of Yang Chen see Mayers No. 880. The four who knew were Heaven, earth, the donor, and himself. 4. ― T'ai Tsung of the T'ang dynasty presented silk to rebuke the greedy official. ^ 唐 書. Instead of punishing his general 長 孫 順 德 for receiving- a bribe of silk, T'ai Tsnng showed contempt for his conduct by giving- him silk. The general was so put to shame that he became an honest man. 熊 衮 义 亡。 天 乃雨錢 助葬。 二 仲儒家 窘。 天 乃雨金 濟 貧。 三 漢楊 震畏四 知而 辭金。 唐太 宗因懲 貪 而 纖絹。 PRECIOUS THINGS. 87 1. —— Lit rao of Chm wrote the discourse on the spirit of money (錢^ 申論 ), m vvliich lie called money " square hole " and " elder brother." See ante, page 279, No. 3. 魯 褒 Pao's discourse is given in his biography in the 、 ' ' ' " 養鬵 鬌洛稷 "f 5 罾 翻 2. — Wang I-pu would not utter with liis moutli the word " cash," but called casli " this stuff." Se e 晉 書. Wang I-pn of Chin was so disgusted with his wife's habit of hoarding money that he refused to name the thing. His wife, to provoke him, made a pile of cash to put by his bedside so that he could not get past it. When be awoke he called out to the maid-servant, " Take this stuff a way." 3. ― Still when the money at the head of the bed is exhausted, the strong man is put out of countenance. The 、、。rds 床頭黄 金盡， 壯士無 顔色, occur iit verses entitled "The Traveller's Hardship" (行路 難）， ascribed to 張儉 or to Chang Chi (張籍 ） of the T'ang dynasty. 晉 魯褒作 錢 神 論。 1+ 以 錢爲孔 方兄。 二 王 夷甫口 不 眷 錢。 乃 謅錢 ® 阿 堵 物。 三 然 而床頭 金" 盡。 壯 士 .288 PRECIOUS THINGS. 財^ 生璧可 夫但二 羞 院錢曩 。需 孰乂 懷不匹 澀郧 S 內 1. ― When tlie purse was empty of money Mr. Yiian was ashamed of its shabbiness. The story is told, in the commentary, of 阮 字， of the Chin dynasty, that he kept one cash in his purse, because he said, he feared it might be ashamed of the incongruity of having nothing in it. The cash was intended to keep the place open, so to speak. The story, however is not found in any biography of Yiian. The words are probably original in the poem of Ta Pu called 筌 囊詩一 囊筌恐 羞澀， 留得一 錢 看. 羞 翻- seems to mean shame on account of incongruity or unreality. 2. ― Thongli a man should not keep a jewel, what man that is born does not need money ？ See 左 傳 Legge, pages 54 and 55. " There was a proverb in Chow : A man may have no crime : " that he keeps his ^ih is his crime" ： ― 周諺 有之、 匹夫 無罪、 懷璧 其罪. INVENTIONS. 289 作 制 INVENTIONS. 1. ― In liigli antiquity cords were knotted to record events. Sec 局 經 Legg-e, page 385. 2. ― Tsang Cliieli invented cliaracters to take tlie place of cords. 蒼 韻 '， 淮南子 謹1 Mayers, Xo. 756. 3. ― TJie dragon-liorse carried tlie map, and Fu-clii thereupon drew tlie eight diagams. 籠馬 S 圖 ，' 論 語 Legge， Pag'e 83 and 禮 IS Legge, Vol. i.， page 892. 八 卦 see ^ 經 Lcgge, Introduction, page 14. Text, page ^74. 4. ― The tortoise of tlie Eiver Lo exliibited lucky signs and the Great Yii therefrom arranged tlie nine divisions. 洛出書 易 經 Legg'e， PaS'c 374' 龜 sec commentary of 孔安國 on 詩 經； 洪範 see 書輕 T.^gc, p， ^0. 九疇 lb., page 3^3. ]9 CHAPTER XXV. 1 上古 結繩記 」降0 Tar 二 蒼 頡 制字代 糸 龍馬賓 圜。 伏 義 因畫 八卦。 洛 龜 呈 瑞。 大 禹因列 九疇。 290 INVENTIONS. 1. ― The calendar was made by iimg-ch'eng. For 容 成 see Mayers, No. 225. 2. ― Tlie cycle characters were invented by Ta-nao. For 大 携 minister of 黄 帝, sec Mayers, No. 225. 3. ― Arithmetic was invented by Li Slion. For 練 首 see Mayers, No. 225. 4. 一 Tlie musical notes were made by Ling-lun. For 伶 倫 see Mayers, No. 225. 5. ― Armour {lit cuirasses and helmets), ships, and carriages were lirst made by Hbien-Yiian. 軒 賴 a 碰0 of 黄 帝 、see Mayers, No. 225), with reference- to a hill near which he dwelt. 6. 一 Steel-yards and measures of capacity, scales, and measures of length were standards also first established. by Hsien-Yiian. 7. ― Fu Hsi made different kinds of nets and taught liunting and fishing to supply tlie people's wants. • See 經 Legge, page 383. 】 歴曰 是容成 所爲。 二 甲子 乃大携 奚藪 作於隸 律呂 造自伶 甲冑舟 車。 係 權 量 衡 度。 亦 七 伏羲 氏造綱 膽 民 用。 首。 軒轅之 創始。 軒轅之 立規。 罟。 教 S 漁以 INVENTIONS. 291 1. ― T^ai-tsimg of tlie T:ang dynasty instituted registers for registering villages and titliings for land taxation. 唐 史- 2. ― The origin of trade (barter) and the making of plough-shares and handles were derived from Yen-ti. Yen-ti, a title of Jjj 申 農, as he " reigned by the influence of the element fire." See Mayers, No. G09 ； and ^ 經 Legge, page 383. 3. ― Tlie making of lyres and harps and the institution of marriage were derived from Fu Hsi. 4. ― Hats and caps and upper and lower garments -were first prepared in the time of Hwang-ti. 5. ― The use of mulberry trees, hemp, silkworms, and spinning was first promoted by tlie Empress (of Hwang-ti). 6. ― Slien-mmg tasted many hundred lierbs, whence arose tlie remedies of medicine. For 神 農 sec Mayers, No. G09. 7. ― Hou-clii sowed all kinds of grain, whence came the support of grain-food. • ^ 經 Lcg-g-c, page 44. For 后 稷 see Mayci's， No. 223. 1 唐太 宗造册 籍。 編 里甲以 稅 田 0O 典貿馮 製耒莉 。皆由 炎帝。 \ 三 一 造琴瑟 。教 嫁娶。 乃是 伏義。 \ ： 、 〉 四 一 冠冕 衣裳。 至 黄帝而 始備。 一 五 桑麻 蠶績。 自元妣 而始興 。一 六 神 農 甞 百 草。 醫 藥有方 。 七 后 稷播百 縠。 棘 食 有賴。 一 292 INVENTIONS. 1. ― The Fire Producer bored wood and got nre, from which cooking began. 螺 人 氏 the Fire Producer is mentioned in the 史 =g 三 皇 紀 not the 史 記 but some later book. , 2. ― The Nest Builder fastened pieces of wood together and made nests, and so began houses and palaces. See ante, page 18G, No. 2 and 禮 記 Legge, Vol. i., page 39G. 3. ― Yii of Hsia desired to open communication witli tlie spirits of heaven and earth, and therefore cast large bells in the border temple. ^ 山 海 經 4. ― Tlie Emperor Ming of the Han dynasty Honoured and exalted the religion of Buddha and first established monasteries in tlie Middle Kingdom. 'See 漢 書. 5. ― Chou Kung (the Duke of Chou) made tlie cliariots wliicli pointed South, from wliicli came tlie invention of the compass. 才旨 南 車 一 ^ee matter fully discussed in 書 經 Legge, page 535, ct scj. 燧人 氏鑽木 取火。 烹 一 飪 初典。 ~ 一 二 有巢 氏構木 S 巢。 宮 \ 室 始創。 . \ 三 夏禹 欲逋祌 si 。因鑄 纏鐘於 郊廟。 \ 四 漢明尊 崇佛教 。飴立 \ 寺觀於 中朝。 〉 周^ 作犓 南車。 羅盤 一 是 其 遺 制。 一 INVENTIONS. 293 1. ― Ch'ien 10 made the armillary sphere, from wliich astronomy derived its origin. Ch'ien Yo lived in the short Sung dynasty (A.D. 420-477). The commentary says the instrument mentioned existed long before this, but was lost, like many other things, in the revolution of 2. ― As'oka became sick and in consequence built numberless precious pagodas. 阿 育 王 As'oka ― see Eitel's Handbook of Buddhism, page 10. 3. ― Cheng of Cli'm, for protection against tlie northern hordes, specially built the Great Wall. Cheng was the notorious 秦 始 皇 帝. 4. ― Sliu-san T'liug established the court-ceremonial. 叔 通 was a, minister of the founder of the Han dynasty. ■ 5. ― Ts'ao P'ei of Wei arranged the grades of official, rank. 曹 ^E. flourished at the end of the Han dynasty, see Mayers, No. 766. 錢樂作 M 天 儀。 歴 家 飴有所 宗。 育 王 得 疾。 因 造無量 寶 塔。 泰政防 胡。 特 榮萬里 長 城。 孫叔 通制立 朝儀。 五 魏曹 K1 轶序官 品。 294 INVENTIONS. 1. ― The Duke of Cliou alone instituted ceremonial and made instruments of music. See 禮 g2 Legge, Vol. n.， page 31. For CI 观 Kung see Mayers, Ko. G7. 2. 一 Hsiao Ho was the law -maker. See 漢 書 and for an account of Hsiao Ho see Mayers, No. 578. 律 條， a concise and lenient system of law framed at the beginning of the Han dynasty by 蕭 何 as instructed by the Emperor. 3. ― The Emperor Yao invented the Wei Cli'i for tlie instruction of Tan Clm (his son). For 丹 求 see Mayers, No. GG4. For an account of "Wei Cli'i, game of war, see Giles under 棋:. 4. ― King Wu invented the Hsiaog Cli'i to represent strategy. ^傅 物志- 象 棋 is a complicated game like chess. For an account of it see Giles under 棋. 5. ― Essay writing for the selection of officers became tlie fashion in the Chao Simg dynasty. • 宋^. The 趙 宋 dynasty lasted from A.D. 9G0-1278. 1 周^ 獨制 禮樂。 蕭 何造立 律條。 堯 帝作園 棋。 以 教丹 *。 四 武 帝作象 棋。 以 文 輦 ® 士。 興 於 INVENTIONS. 295 1. ― Tlie use of poetry for the same purpose arose in tlie Li T'ang dynasty. ^ 唐 書. The Li T'ang dynasty ruled from A.D. G18-905. 2. —— " Disciples of tlie Pear Garden " (dramatic actors) were first introduced by tlie Emperor Ming of tlie T'ang See ante, page 32, No. 1. 3. ― "Tlie complete mirror for the aid of Government" was compiled by Ssu-ma Kwang. 司 馬 光 " Sung dynasty (see flayers, No. 656) compiled the history named in the text, which is a synopsis of the national histories from the Chou dynasty downwards. 4. ― Pens were invented by Meng' T'ien, 蒙 惜 sre ]\[ayers, No. 497. 5. ― Paper was the invention of Ts'ai Lun. Ts'ai Lun (A.D. 89-10G), Mayers, No. 750. 6. ― The forms of all tlie useful things of tlie men of ±lie present time were fixed by tlie ancient sages. 應制 以詩。 起於 \ 李 唐。 二 ！ 梨園子 m 。乃唐 ： 明皇 作始。 三 資治通 鑑。 是 司 馬光 所編。 四 華乃蒙 恬所造 。一 五 紙 乃蔡偸 所爲。 \ 六 \ 凡今人 w 利用。 \ 皆古聖 w 定式。 \ 296 LITERARY MATTERS. 事 文 LITERARY MATTERS. . 1. — The scholar of great ability lias talents embracing" eight measures. See 晉 書. H| 靈 |^ said the talents of the empire were made up of ten measures, of which 曹 値 alias 子 建 {see Mayers, No. 7591) possessed eight, leaving two measures to be divided among himself and the rest of the people. 2. 一 The scholar of wide scliolarsliip lias learning sufficient to fill five carts. The old rhyme says : ~ 七歳孩 童子， 當今入 學初、 要逋今 古事、 須讀五 車書、 3. 一 The San Fen and Wu Tien are tlie books of tlie Three Emperors and the Five Rulers. The Three Emperors were 伏 ^^， 神 農, 黄 帝. The Five Rulers were 少 吴， |^ J 貢， 帝 堯， 舜. The 古 三 墳 which exists now was an invention of 張 商莫 of the Sung dynasty. The 五 典 are partly the canons of Yao and Shun and partly Ssii-ma Ch'ien's. compilation. CHAPTER XXVI. 1 多才 w 二 博學之 儒。 學 富 五 車。 三 墳 五 典 。乃 三 皇五帝 之書。 LITERARY MATTERS. 297 1. ― The Pa So and Chm Ch'm are the records of the Eiglit Marshes and the Nine Provinces. See 左 傅 Legge, pages 689 and 641, and 書 經 Legg'e， page 92. 2. — The Slin Ching (History Classic) contains the affair of the ancient T'ang, Yii, and the three dynasties and is therefore called tlie Shang Sim (Higli Antiquity Book). For an account of the Shu Ching see Legge's Classics. T'ang is said to have reigned from B.C. 2356-2255, and Yii from B.C. 2255-2205. The Three dynasties were the —夏 (B.C. 2205-1767).— 商 (B.C. 17GG-1123).— 周 (B.C. 1122-250). 3. ― The Yih Ching (Book of Changes) was compiled by Wen Wang and Cliou Knng' of the royal house of Cliou surnamed Clii and is therefore called the Ohou Yih. See 易 經 Legge, page . 文 王 was the posthumous title conferred on 西 伯 (see Mayers, No. 570). 4. — The two Tai edited tlie Li Clii (Book of Rites), which is therefore called tlie " Tai Ritual." For a full account of the two Tai and their work see 禮 旨 已- Legge, Introduction;, page 7. 八索九 邱。 是 八 澤 九州之 誌。 二 書經載 上古唐 虞 三代之 事。 故 曰尙 書。. 三 日 勿經乃 媲周文 王 周必所 繫。 故 曰 周 日勿。 四 二 戴曾 删禮記 _ 故曰 戴禮。 1. ― The two Mao wrote a commentary on the Shih Ching (Book of Odes) wliich is therefore called the IVIao Shih (Mao's Edition of the Book of Odes). Bee ，^： Legge Introduction. 2. 一 Confucius made the Ch:un Ch'iu (Spring and Autumn Annals). Because lie stopped writing it wlien a unicorn was caught, it is called the Lin C hi rig (Unicorn Classic). 3. ― More glorious than the gorgeous imperial robes is one word of praise in the Spring and Autumn Annale. ^縠 梁傳序 文- 一字 之褒、 籠 喩華衮 之瞻、 片曹 之踗、 辱過 市朝^ 撻、 4. 一 More terrible tliai] battle-axe is one word of censure in tlie Spring and Autumn Annals. * 穀桀傳 序文- 5. — " Variegated silk covers " and tlie " yellow scrolls " are general names for the classics. 298 LITERARY MATTERS. 二 乇曾註 詩經。 故曰 乇 詩。 二 孔 子作春 秋。 因 獲 麟 而 絶 筆。 故 曰 麟 經。 三 榮於華 衮。 乃 春 秋 一 字 之 褒。 四 嚴於 斧鉞。 乃春秋 一 字 之 貶。 五 鎌細黄 卷。 總 謅 經 書- LITER A R Y J/A TIERS. 299 1. ― " Goose (carried) silk and " Phoenix (letter) paper " are universal names for letters. ' j^l 帛 ， so called from a popular legend regarding 蘇 武 {see Mayers, Xo. 628). It is said that when he was detained among* the ^Jj, he contrived to send a message to the Emperor 武 帝 by attaching a letter to the leg of a wild goose, which was sliot by the Emperor, who thus became aware of Su's captivity and took steps to effect his release. "Phoenix paper " so called from a picture of a phoenix being1 drawn on it. 2. ― " An embroidered lieart and a variegated moutli " (refers to the) literary style of Li T'ai-po. For an account of Li T'ai-po, the most famous of Chinese poets see Mayc'i's, No. 3G1. 3. ― " Iron strokes and silver hooks " (refers to the) p oiim an ship of Wang Hsi-cliili. For an account of Wang Hsi-chih, wlio excelled in the style of writing called 行 書 and 草 書. See Mayers No. 796. 4. ― " The small art of the wood-weevil " (tiao ■cli'ung) ― a self-depreciatory expression for one's own scholarship as if it wero poor. & 楊子^ 李太^ 上 韓荆州 書. 1 雁帛鸞 戔。 通 稱 簡礼。 二 錦 >3 繡 口。 李 太 白之文 章。 鐵畫銀 鈎。 王 羲 之之 字法。 四 - 雕蟲小 抆。 自 謙 文學之 卑。 300 LITERARY MATTERS. 1. 一 " One may wait (tlie sliort time) lie leans on the horse " ― an expression of praise for a person's rapidity in composing. See 晉 書. 袁 宏 composed, without stopping his pen, the 露 布 文, consisting of seven sheets, while leaning on his horse. 2. — Iii praising a person who lias recently advanced, in virtue it is said " wlien lie lias been absent three days it is necessary to rub one's eyes before recognising him." See H 國 志. Said hv 呂 ^^， when his friend 魯 肅 expressed surprise at the change he saw in him. 3. — Iii praising a person for ripe and thorongli scholar- sliip it is said "lie faced the wall for nine years before lie attained sucli mysterious intelligence. A reference to a practice of the Buddhists. 4. 一 " A Five Phoenix Tower liand "—a term of praise for perfect and wonderful literary style. See 韓 } 甫 in the ode praising his brother's talents. The " Five Phoenix Tower " was erected by a rebel chief of the Posterior T'ang dynasty, and was famous for the beauty of its structure. The two brothers 韓' 浦， 韓 泊 "'ere both eminent scholars. The latter despised the former and said his compositions were like huts of straw fit only for shelter, while his own were like the Five Phoenix Tower. Tlie former hearing of this sent him the following verses ： ― " I have received the different documents sent from your palace, but they are utterly useless to your old brother. They will help' to add to and improve the Five Phoenix Tower." 精 稱五四 有壁 精羡三 刮 别進稱 奇文鳳 此 九逋人 目 三德人 。字櫻 祌年 ^ 學 相日 H 近 之手 悟 *1 面業 看 ^ 士來 二 Z 速 倚馬 可待- 羨 人作文 L ITERA R Y MA TTERS. 30 1. ~ The marvellous ability (of making a verse wliile) seven steps (were being taken) " ― a term of praise for the promptitude and rapidity of genius; See ante, page 85, No. 1. . 2. ― In praising high talents, tlie expression used is " A modern Pan and Ma." Pan refers to 班固 see Mayers, Xo. 534 : Ma, to 司, 蜀遷 see Mayers, No. (5 GO. 3. ― In praising the work of a poet one says: "It quite upsets Yuan and Po.'' Ytian refers to 元 積, A.D. 779 to 881, one of the noted poets of the T'ang dynasty (see Mayers 9G1) ： Po refers to 白 居募， A.D. 772-84G (see Mayers, No, 54(3). At a literary contest; a youth named 楊 士 made the two poets look pale hy the verses he produced, and he then used the expression in the text with regard to liis own work. 4. 一 Cli'ao Ts'o, of tlie Han dynasty, was a man of great wisdom : so the Emperor Cliing1 called him " a sack of wisdom." For Ch'ao Ts'o see Mayers, N"o. 97. 景 帝 ruled from B.C. 15G-140. 5. — Kao Yen-yii made many poems, so tlie men of .tlie time called liim " a vault of poetiy." Kao Yen-yii lived in the T'nng dynasty and was famous as a poet. 七步 奇才。 羡天 \ 才之 敏捷。 二 一 譽 才 高。 曰 4 之 \ 0 馬。 三 一 羡 詩 工。 曰 壓 倒 \ 元 白。 四 漢晁錯 多智。 景 一 帝號 S 智囊。 \ 五 一 高仁铬 多詩。 時 \ 人號 S 詩窖。 \ 302 LIT ERA R Y MA TTERS. 1. ― Sao K'e (the sorrowful visitor) means a poet. From the famous poem 離 驗, " The Leaving of Sorrow," W 屈 原， & the 楚 辭. 2. —" Famous and eminent " are terms of praise for a fine scholar. See 詩 經 Legg'e, page 448. 3. —― From of old for poetry tlie palm is given to Li and Tu. Li refers to 李白， see Mayers, No. 361 : Tu to 杜 甫， see Mayers, No. 680. 4. ― Up to tlie present day for handwriting we must look up to Clmng and Wang. Cliaug refers to 鍾 竊 and Wang, to 王 義 之, see Mayers, No, 796. 5. ― "Tlie white snow," " tlie genial spring " were songs the rliytlim of which it was difficult to match or sustain. Said by 宋 玉 (see Mayers, No. 642), a nepliew of 屈 原, who composed these pieces, which he said not many scholars could match. 6. ― " The copper coin selected out of ten thousand " is an expression for one's compositions being passed whenever examined. Such was the character of the compositions of 張 of the T'ang dynasty, who was therefore called 靑錢 學士- 1 二 乃 8 ^ to 萌 妻 T! 稱 李杜。 仰 鍾王。 三 自古詩 四 至今 字 五 靑 試 萬 1中 春。 是 之 韻。 選。 乃 之文。 LITERARY MATTERS. 303 1. 一 " Startling the spirits " and " making tlio demons weep" are both expressions for vigorous and powerful poetic compositions. 詞 irregular metrical styles of composition, something between poetry and prose. Fen '泣鬼 微杜 甫贈李 白詩. 2. ― " Staying the clouds and encircling the rafters " refers to the loud and clear notes of a song. Por 過 ^ see '^\] -^, wlierc lie states that the voice of 泰 靑 had the effect of staying the clouds. For 透梁 靴 傅 物志. A female named 韓 餓 weufc to 齊 and sang songs in the street to earn a living. Three days after the departure of the songstress, her notes were still heard among the beams of a building near which she had sung. 3. ― " To wade throngh and run over witliout thorougimess " is the evil of multifarious learning. ^漢 書. Baid of 賈山， who was said to run over books, as hunters, do over a country in search of game. 4. ― " I Wu Chan Pi " denote the 1mm of reading aloud. F。r 咿唔， 黄山谷 ，竹 枝歌. For It 占 彈 see 禮 記 Lcggc, Voi. 11" ]、r 、'： 86, i 之 皆驚一 雄 W 神 豪 詞 泣 ° 賦鬼 二 遏 雲 遶 梨。 原 是歌音 之 燎 嘵。 三 渉獵 不賴。 是 多學之 四 ^'唔 -g" 萍。 iti 書之 304 LITERA R T MA TTERS. 1. ― "Page on page and volume on volume " ― a general expression for mucli literature. • 李 籠上書 —隋 dynasty. 2. ― " An incli of mulberry bark " "a foot of plain silk " are common terms for correspondence. 才者 is a species of mulberry from the bark of which paper is made. For 尺 素 see 古樂府 in 文 選. Silk was used for writing in ancient times. 3. ― Anything given for literary work is—, expressed by " sometliing with which to moisten the pen." " * 隋書， 鄭 譯傳. 4. ― Getting money by litei'ary efforts is expressed by " learning by the power of research into antiquitv." ^後 漢書. Said by 榮 of himself when rewarded by the Emperor 3fe for his literary attainments ― a play upon tlie first words of the 書經— 粤若 稽古. 5. —— A perfectly beautiful piece of literary composition is described by saying "a jot cannot be added to its style." 。 & 狻 漢 書. There the expression is used with regard to 禾爾 who, when requested l)y 黃 to compose something in y-L'aise of a parrot， at once wrote a piece which required ither addition nor alteration. 建篇累 膜。 總 一 說 多文。 \ 寸楮尺 素。 逋 \ 三 以 物求文 S£ 之潤筆 之餐。 \ 四 一 因文， 得錢。 乃 \ 曰稽古 之力。 \ 五 文 章 全 美。 曰 \ 文不 加黠。 \ LITERAR Y MA TTERS. 0O5 1. ― When a literary composition is strikingly original it is said " the loom is of a special class." ^北 史， 祖 瑩傳. ' 祖 蠻， of the Northern Wei dynasty, famous for his literary attainments, used to say ： ― 文輦 須自出 機杼/ 成一家 風骨、 何能 共人同 生活也 》 u Literature must proceed from oneself making a special loom and shuttle. How can one live shaving his personality and bone and sinew with others ？ " 2. ― To go up for examinatioii and not to write a word is expressed by " leaving a blank " [lit drawing the white). ^ 唐 書. The Imperial literary exainincr 苗 晉 having placed 張 爽 first on the list of candidates for literary honours, the other candidates were much discontented, as they felt they had been unjustly treated, for they knew 張 爽 had attained the position througli favouritism. The Emperor, ^ 宗, hearing of the matter, sent for 張 爽 and personally examined him, when lie found lie was unable to put ink 011 paper. 3. ― A book being completed and engraved on wood is expressed by " removing tlie green." ^ 後 漢書， 吳 祐傳. In ancient times when there was no paper, hamboo slips wore used for the purpose, 靑 refers to applying heat to the bamboo in order to remove the damp from it and then scraping off the green surface. 20 文 葦 奇 異 0曰 機 杼 一 家〔 二 應試無 文。 謅 之 曳 白。 三 梓。 謅 之 殺靑。 3°6 LITEBA R Y MA TTERS. 1. ― "Talents like the threads of a stocking " ― a self-depreciatory expression for one's ability as if it were stunted. See 唐書： said hj 李 白. The tlvreads in a Chinese stocking are very short, as the stocking is cut out diagonally from the cloth. 2. ― " Learning acquired by asking and ]'e- membermg " ― an expression of sliame - of oneself for superficial learning. See 禮 ，已 Leg'ge, Yol. n.， page 00, where Legge translates " the learning supplied by his memory in coiiTcrsations." 3. ― Making verses is expressed by " Pusliing or knocking." ^隋唐 嘉話- a Buddhist priest, given to making verses, went out riding one clay to seek a friend in the capital, and not finding* him, improvised the following lines on? the sahje'et ： ― 鳥宿她 邊樹 、 僧敲 月下門 > first lie wished to use tlie character 推 " to push " instead of 敲 "to knock," and whilst wrapped in thought on the subject and gesticulating* with hia. hand as if knocking aucl pushing, lie came into collision with the retinue of tlie Governor of the City, who happened to be the famous Han Wen KiiDg, "iio Avas then holding office in the capital. 賈 鳥 mado his apologies and explained the reason for his absence of mind. Han "Wen Kung thought over the matter and recommended him to use the character j^. From that time verse-making came to l»c called 推 敲. At 1 襪線之 才 。自謙 才短。 . 二 記間 w 學。 自 愧 學 膚。 裁詩曰 椎敲。 LITERARY MATTERS. 307 1. 一 Neglected study is expressed by " interrupted application." -' 2. — Vague and light literary compositions— wlierein do they differ from " tlie clew in the moon-light or clouds in the wind ？ " Used by 李 |g. 3. — The collecting and storing of books and records, were in the " Lan T'ai (orchid gallery) and tlie " Stone Building." The 後 漢書， 百官志 mentions an official called the 蘭臺 令史， whose duty it M-as to look after public records and the printing of them. For 石室 s^ 史 IB whei'e the expression 金 置石室 occurs, referring to the golden casket and stone buildinff in which 高 f£ of the Han dynasty stored an agreement, which he made with the ministers who had helped to placed him on the throne. 4. — Sliili Huang of the Cliin dynasty, who was destitute of principle, burnt the books antl buried the literati in a ditch. For au account of 始皇帝 隐1 the burning of the books see Mayers, No. 5'J7. . 5.— T'ai Tsung of tlie T;ang dynasty was a lover of literature and started literary examinations for tlie selection of scholars. ScG 唐史. 曠學曰 作輟。 一 二 一 文 章 浮 簿。 何 Z 殊月露 風雲。 „ 1 二 \ 典籍儲 藏。 皆 一 在蘭臺 石室。 一 四 一 秦始皇 無道。 一 焚書 坑儒。 \ 五 一 唐太宗 好文。 一 開科 取士。 一 3o8 LITERARY MATTERS. 1. ― " F lo wer-patter ns differ ― au expression fm' difference in literary composition. 盧 全， of the T'ang dynasty, when returning from the capital after having failed in his literary esaminafcion, entered an inn and heard a weaver singing, and asked him the meaning of his song. The weaver replied lie had been formerly employed in the Imperial weaving* establishment, but, because the flower-pattern of his work was different from Avliafc it had formerly been, he was sent away. 2. ― " Negligently and perfunctorily " means not seeking precision of style. 3. ― Corrupt discourse is called " lieterodoxy " and 4' left- liand doctrine." For 邪 說 see Mencius Legge? page 159. For 異 端 see 論 語 Legge, page 14, wliere Lcgge translates " strange doctrines." For 左 眞 see 禮 露已 Legge, Vol. i.， page 237, where Legge translates " corrupt ways." 4. ― Learning books is expressed by "I Yeli " (learning a profession) and " Ts'ang- Hsin " (quietly improving). For 肆 業 see 左 傳 Legge, page 238. For 藏 p: see 禮 ,已 Legge, Vol. n, page 85. " Therefore a student of talents and virtue pursues his studies Vi'ithdrawn in college from all besides and devoted to their cultivation" ： ~ - 故君 子之於 學也、 藏焉 修焉、 】 花樣 不同。 乃 \ 讅文章 之異。 \ 一一 \ 潦草 塞責。 不 \ 求辭語 W 精。 \ 邪說曰 異端。 \ 又曰 左道。 \ 四 I 讀 書曰 肄業。 一 夂 曰 藏修。 LITERARY MATTERS. 309 1. ― Tlie composing of literature is called " moistening the pen and grasping tlie tablets." 2. 一 Following a master is called "holding' tlie classics and inquiring about difficulties." For 間難 ^ 後漢 書， 丁 鴻傳. 3. ― Asking for a literary composition is called "Begging a flourish of the rafter-like pen." ^ 晉 書- 王 fttj dreamt that he had been presented with a pen as large as a rafter, which he considered very auspicious. 4. ― Praising lofty style one says " This is the style of Great Pliilosopliers." See 莊 子 T,ep-gc, Vol. 1" page 375, where the phrase is rendered " the schools of our great System." Giles, page 201, translates ： "those of comprehensive en- lightenment." 5. 一 When people vie with each other in appreciation of beautiful composition, it is said " the paper is dear at Lo Yang." The 三都赋 ^ 左思 of tlie Sui dynasty were so much admired that they were copied out by great numbers of people, whicli caused the price of paper at Lo Yang to rise. (). ― Of one wlio does not weary of being asked difficulties it is said " tlio briolit, mirror doe« not tiro." ^ 晉、 書. An expression used Ijy 袁 羊 in speaking to 車 Jj^[, who was afraid lie was wearying 謝安 aiK^ 謝石 by his numerous queries. 1 作文 曰染翰 橾 觚。 \ 二 \ 從師 曰執經 \ 間 難。 三 一 求 作文。 曰 乞 二 揮如 槺摩。 \ 四 羡高文 。曰纔 一 是大 方家。 \ 五 一 競尙隹 1 章。 曰 \ 袼 陽 紙 貴。 Z 六 ， 一 不嫌 間難。 曰 Z 明鏡 不疲。 \ 3io LIT ERA R Y MA TTERS. 過作 纔唐四 無便 生白三 淫 一 高七李 二 識七居 篇 軒歳賀 字 之月募 o o o o 1. ― A complimentary name for a bookstand is Yeh Chia. So called from 李 、泌， Marquis of 鄭， vrho had collected, many books. 2. 一 A person who thirsts after learning is said to be u mad {lit debauched) on books." ^晉 書， 皇甫 謐傳. He was so devoted to books that he neglected sleep and food on their account. 3. 一 Po Chii-yi when seven niontlis old could dis- tinguish tlie two characters Cliih and Wu. For an account of Po Chii-yi see flayers, No. 54G. 4. ― Li Ho, of the T:ang dynasty, wlien only seven years old, composed the piece Kao Hsien Kuo (The Loftv Chariots Pass). ^ & 李賀 詩注. The following are the lines of the piece referred to, which was written at the direction of 韓 愈 and 皇 甫 提 Avhen they 、、x'nt to visit Li Ho to test his talents, as they cloulited the rumours they had heard regarding 稱人書 架曰鄭 二 稱人噜 學曰 書 華 褪織翠 靑如葱 金環壓 轡榣玲 I 馬蹄隱 耳聲隆 1 入門下 馬氣如 i 云 是東京 才子、 文 章鉅么 二 十八宿 羅心隗 元賴照 耀貫當 W 殿前 作賦. 聲摩^ 攀 铺造化 天無孰 龐眉書 客感秋 1 誰知 死草生 華風、 我 今垂翅 附冥膝 他日^ 羞， 蛇作齓 LITERAR Y MA TTERS. 311 1. ― "Open a book ;xnd you arc profited " were the important words of T'ai Tsung of the Sung dynasty. 8ce 宋史 T'ai Tsung (A.D. 97G-988), wlio was devoted to reading, had ordered a work entitled ^ ^ to be edited in 1,000 volumes, which lie wished fco read through in a year. 5^ remonstrated with him against undei'- taking such excessive lalwur, when the Eiii]xtoi' replied as in the text. 2. ― " Not having studied lie was destitute of skill " ― 隱11 wa&t ec U 漢 。書， aS-' ° an bna 13' Said by 固 of 霍 光. For an account of the latter . see Mayers, No. 170* 3. ― Liu Hsiang of the Han dynasty edited the books in tlie Ti'en Lu Ko when T'ai Yi kindled tlic thistle stick. Li ii Hsiang (B.C. 80-9)， see Mayers, Xo. 404， one of the most famous authors of the Han dynasty, Avas appointed l»y tlic Emperor *g* one of the commission of scholars who were employed on a rescension of the classics. It is recorded that one 】〕ig'ht, wliilc engaged on the 、vork of revision, he was visited by a mystic being', 、vlio， by the light of his lighted staff, revealed to Liu Hsiang the mysteries of creation and the evolution of the principles of nature, wliicli arc expounded in his A\ork on the Five Elements (、五 The mystic being declared himself to he 太 乙 (the Essence of the Great One). i 天 校漢三 人光 術 不二 燃 祿書劉 ° 之 M 學 藜:^ 於向 爲霍無 o o 1 開卷有 益 。朱 太 宗 之 要 0O 312 LIT EE A BY MATTERS. 1. ― Chao K'nang-yin succeeded to the tlirone of tlie after Chou when T:ao Ku produced tlie royal For an account of Chao K'uaiig-yin (A.D. 017-975) see Mayers, No. 47. He was the first Emperor of the dynasty under the title of 太 祖 and reigned from A,D. 9G0-976. When he was declared Emperor, it was found that T'ao Ku had an imperial proclamation ready drnfted announcing the facfc. 2. ― Cliicng Yen dreamt tliat liis pen produced flowers wlien liis literary powers greatty developed. & 南史， 江^ 傳. A similar dream is also related of 李 白 (see Mayers, N"o. 3G1). 3. ― Yang Hsiiin^ dreamt that he disgorged a wliite plioenix and after tliat liis poetical compositions became more marvellous. ^ 西京 雜記. The dream is said to have occurred while Yang' Ilsiung was engaged in writing the ^ 4. ― Li Sliou-su was well versed in tlie learning' of surnames (genealogy) ； md was namisd by Hsii Cliing- tsung " the record of mankind." ^ m p 李守 素傳. The 佩 文 韻 says the name in the text was given to Li by 虞 世 南 and states that Li was also called 肉 ^3 (a liying' family register). 趙 匡 胤。 代 位 於 \. 後周。 陶穀 出詔。 \ 二 一 江淹夢 筆生花 。一 文思 大進。 \ 揚 雄夢吐 白鳳。 \ 詞 赋 愈 奇。 〉 四 \ 李 守素。 通姓氏 一 之學。 許 敬宗名 \ 爲人物 志。 一一 LITERARY MATTERS. 313 1. ― Yii Shih-nan was well versed in ancient and modern pliilosopliy 、and vras called, '• a walking* abstruse book " by T'ai Tsung of the T'ang dynasty. ^唐國 朝雜事 • Giles translates " a walking note-book. 2. ― "To feed on the ancient and take a mouthful of the modern " denotes extensive learning. ^皇 甫堤， 撰韓 愈墓志 • 3. 一 " To suck the bloom and cliew the flower " denotes literary originality. ^韓 愈， 進學解 • 4. 一 Od account of his liigh and honourable renown in literature Han T'ui-cliili was like the T'ai Mountaiu and Ursa Major. For an account of Hau Yii aliaa T'ui-chih i.e. Han W^n Knng, sec Mayors, No. 108. 5. ― Magnanimous and spotless Cli'eng Ming-tao's cliaracter was like fine jade and pure gold. For Ch'eng Hao (顧) "'e Mayers, No. 107. He wa3 described as in the text by his brother. 虞 世 南。 哳 古今 之理。 _ 唐 太宗號 @ 行 秘 書。 茹古含 今。 皆 香 學 傅。 _ 三 \ 咀英嚼 華。 總 曰 文新。 四 文望 尊隆。 韓 退之若 " 泰山 北斗。 一 五 涵養 純粹。 程 明遨如 良玉 精金。 3H LITERAR Y MA TTERS. ，作 擲詩， 孫二 3| 生隨咳 才李一 ° 金地 賦麗綽 。珠風 唾高白 o o 1. ― Iji Po was of suck lofty talent that his cough, and spittle became jewels {lit pearls and jade) \\rlicn wafted on the breeze. See 白 , 妾 薄 命 詩, where the expression occurs ： ― 幾以 蓉自收 > 不 不 却極天 、黄漢 時 色花 s 東君上 肯竦、 愛 隨金帝 好、 事今西 情 天、 暫長還 風屋、 籠 他 成 流、 與水 0 門歇、 生咳阿 人> 斷昔妾 覆車、 一饬珠 嘧嬌、 能腸日 意> 難雨 步 深 玉、 上 貯 得 草、 芙各再 落 地、 情 籠九之 2. — Sim Cli'o's poetry was so beautiful that wlien L.is verses fell to earth they were said to liave the ring of gold. 气 晉書， 孫綽傳 • LITERARY EXAMINATIONS AND DEGREES. 315 第 科 LITERARY EXAMINATIONS AND DEGREES. 1. ― A scliolar taking his first degree is called Yu P'an (wandering 011 tlie pool) and Ts'ai Ch'in (plucking- the water-cress). Src 詩 Legge, page G16 and note, was the wak'r surrounding the college in the feudal states ( 、洋 宫 refers to fchc water-cress growing' on it. 2. ~ A scholar who succeeds at the examination for tlie second degree is said "to doff the hempen garb " and "to attain to supereniinence." For 釋 褐 see the piece 解 p 朝 hj 楊 雄. It refers to the graduate being allowed to wear the 藍 ^Q. A person whose talents are superior to 10,000 people is said to be 搏 3. ― " The entertaining of tlie guests " is the same as the year of the great triennial examination (for the second degree). ^周禮 地官. 4. ― " Tlie record of the worthies " is a title fo】.' the e x am i n ati 0 n register. ^ 周 禮. CHAPTER XXVII. 1 士人 A 學 曰 游 泮。 又 曰 采 芹。 二 士 人登科 曰 釋 褐。 又 曰 得 雋。 三 賓 典。 卽 大 比 之年。 四 賢 書。 卽 試 錄 之號。 3i6 LITERARY EXAMINATIONS AND DEGREES. 1. ― At the Lu Ming feast were entertained the wortliies wlio were successful at the literary ex- aminations for the second degree. See ^ Legge, page 215. Lu Ming is the title of an ode which was sung at entertainments given to the King's ministers and guests from the feudal states, and was afterwards sung' at the banquet given to graduates at the examination for the second degree. 2. ― At the Ying Yang feast were entertained the scholars who succeeded at the military examinations. See 詩 Legge, page 486. "Like an eagle on the Wing." 3. —— When the literary composition comes up to the mark a man in red clothes nods the head. 一 ~ 侯 鯖錄. 歐 陽 修， of the Sung dynastj, was an examiner at the literary examinations and, when looking through the essays of the candidates, seemed to feel that there was some one in red clothes behind his seat and that every time this person nodded his head the essay lie Avas reading appeared up to the mark. He turned round to see if it was one of his attendants, but saw no one. 4. ― When one lias tlioronglily mastered the classics, lie can gain the green and purple as easily as picking" up a straw. A saying attributed to 夏侯 勝 of the Han dynasty. The green and purple refer to the colours of the robes of tlie high officers of state. 1 \ 鹿鳴 w 。欵 \ 文榜 之賢。 一 二 一 鷹 揚 宴。 待 , 武科 之士。 一 三 文章 入式。 一 有 * 衣以 \ s。 \ 四 一 經術 旣明。 一 取 靑紫如 Z 拾芥。 LITERARY EXAMINATIONS AND DEGREES. 317 1. ― Wlien a degree is first gained in a family it is called " breaking tlirough heaven's barrenness. ^唐 摭曹- Ching Nan (^[J 南) in regard to competitive examinations had gained the name of " heaven's barrenness," and when in the fourth year of the Emperor (A.D. 847-8G0) of the l^ang dynasty 劉^ was v successful, the warden of Chiug Nan presented him ' with 700，000 cash for breaking through heaven's barrenness. T'ui， in thanking him, said : "For 50 years men have evidently been worthless, but in a district of more than 1,000 li, how can it be said tliere was heaven's barrenness ？ " 五十 年來, 自是 人廢 、一千 里外 、豈曰 天荒、 2. ― When a scholar becomes preeminent, lie is said "to stand out a head above others." 蘇軾 傳- Said by 歐 陽修。 f 蘇軾 蘇 東坡- 3. ― He who graduates as Cliuang Yuan is said "to take sole possession of the sea monster's lie ad." The Cliuang Yuan is the candidate who takes the first place at the triennial palace examination (殿^ ― the final test of those who have passed as graduates of the third degree ( 士)， 4. ― Of the head -of the successful candidates for tlio second degree it is said u his name lieads the tigers' list." The expression 籠 虎 is said to have originated in the T'aug dynasty at the examination at vrhich Han Yii and several ether famous litterateurs were admitted to their degrees. 出祓士 mm 人 地之超 其 家 ^ 中。 謅 之 破 天荒。 二 三 中 狀元。 曰獨占 鰲頭。 四 中解元 〔 曰名 魁 虎榜。 318 LITERARY EXAMINATIONS AND DEGREES. 1. ― Tlie giving of the feast in the Cli'iung Lin was originated by T'ai Tsimg of the Sung dynasty. In the eight year of T'ai Tsung, the 進 士 were divided into three grades (三 甲) and were entertained in the Cli'inng Liu. 2. ― The coming in ； person of the Empei'or to tlie portico to set 'an essay (on general policy) was started in the reign of Shen Tsung of the Sung dynasty. This new dcpai'ture was made on the advice of 呂 ^ 著， who urged the Emperor Slien Tsung, who reigned from A.D. 10(58 to 1086, to 問 策 instead of setting- papers on poetry (詩 武). 3. ― Successful candidates on tlie same list are all men of the same year. 4. ― The oflicer who passes candidates is called " tho president." 5. ― To fail at an examination is expressed by " to strike one's head against the dragon gate." ^三 秦記. Lnng Men (籠門 ） was the name of a rapid which flowed with such violence that turtles and other large fish ■\vei'e seldom able to ascend it. Those that succeeded in so doing 、、'ci'e turned into dragons ； those that failed were tln'cwii back with bruised beads. 瀵林賜 宴。 朱 太 宗 之 伊始。 二 臨軒間 策。 朱 祌 宗 之 開端。 三 同榜 W 人。 皆 是 同 年 o 取中之 官。 謅 之 座 五 應試見 遣。 謂 之 龍 HI fi^. 資 o 1. ― The " Chin Sliih" gaining' his degree is expressed by " the goose pagoda lias Ins name inscribed on it." In the T'ang dynasty 韋 攀 and others, on attaining their 進 士 degree, inscribed their names witli an ode on a pagoda (臈塔 ） in the 慈恩寺 in 曲 红， which afterwards became the custom among all who gained the 士 degree. 2. ― To congratulate a person on liaving passed ono of tlie lngli examinations is expressed by " haying gloriously obtained the eagle recommendation. ' ' ^漢 書， 孔， 傳' 《L 裔虫 乜1 recommt'iicling of the Han dynasty said 。f ^ " 所 謅 鷺鳥 ^ 百不 如 一 鶚." 3. ― Entering the examination hall is called "a deadly struggle in the thorny enclosure." 4. ― To announce tlio names in the golden palace is termed " calling the roll." 5. —— At tlie examinations for the second and third degrees, the publisliing of the lists is called " removing- the hedge." ^五 代史. In the time of the Five dynasties, an. examiner named 和 removed the liarricrs suiTOunding the examination hall : hence the phrase. LITERARY EXAMINATIONS AND DEGREES. 319 棘鄕五 臚 Q O 1 進士及 第 i 之 it 塔 題名。 賀 發 科。 曰 榮 膺 鶚薦。 K 貢 院。 曰 鏖 戰 棘闈。 四 金殿唱 名。 曰 傅 會 放 榜。 曰 撒 320 LITERARY EXAMINATIONS AND DEGREES. 1. ― "To pluck the Genii cassia ； " "to tread the azure clouds " are both expressions for attaining literary glory. For the former expression see 陳兀 老及 第詩： for the latter,^ 粱願， 魏} 恩表. 2. ― " Beyond Sim Shan " and " tlie red blotted piece of silk " are expressions for one's name not appearing on the list. Sun Shan was the last on the list of successful candidates. Another candidate, 周 生， asked him if lie had passed, to wliicli Sun Shan replied " Sun Shan's name is last on the list : jours is beyond it." When On-yang was examiner at the examination for tlie 進 士 deg'ree, one of the candidates handed in the following composition : > 天 地軋、 萬 物茁、 聖 人發、 The examiner, suspecting it was the composition of 劉 幾 wrote on the essay ： 秀才 刺， 試 宫 刷, and ran his red pen through it. 3. -― " Heroic men have come witliin my grasp (lit bowshot) " 一 the expression of joy of T'ai Tsung, of the T'ang dynasty, at obtaining excellent scliolar>s. ^ S 書. 4. ― " The peaches and plums belong to the Board -of Rites " ― Liu Yii-hsi's congratulation (to tlie Vice- President of tlie Board of Eites) on his having secured so many pupils. See the ode by 割禹踢 written to 王 ^ 寺 肩 (5 of the Board of Eites (春' 官）. 1 一 攀仙桂 。步 \ 靑雲。 皆 言 \ 榮發。 \ 孫山外 。紅 \ 勒帛 。總是 \ 無名。 一 三 英 雄入吾 \ 彀。 唐太宗 \ 喜得 隹士。 \ 四 桃 李屬春 一 官。 劉禹踢 \ 賀得 門生。 一 1. 一 Hsin means " to gather " ； Yu means " to store " in tlie ode praising the influence exerted by King Wen upon men : hence tlie examining of scholars is called " the rule of Hsin Yu (gathering and storing)." See 詩 經 Legge, pages 442-443. 2. — Hui meaning " class," Cheng meaning "to advance," are the symbols for a class or order advancing together : hence the advancing of tlie wise is called " tlie way of Hui Clieng (advancing the class)." 輕， 泰 卦 Legge, page 81. 3. ― " Heroic men have been sold " ― a way of offering consolation to rejected candidates. In the T'ang dynasty the examinations are said to have been very stiff. Those wlio failed to pass used to sing the following couplet ： ― 大宗 皇帝眞 長策、 赚了 英雄盡 白頭， 4. — " To lean on another's door " is a term of pitj for a scholar who lias nothing on which to rely. 21 LITERARY EXAMINATIONS AND DEGREES. 321 0 采 也。 l 積 也。 美 文 王 作人之 詩。 故 考 士 謂之 薪槱之 典。 二 m 類 也。 i 進 也。 是 建 顏 同進之 象。 故 進 賢 0 之鬵征 之途。 赚了英 雄。 慰 人下第 _ 四 傍人 s: 戶。 憐 士 無 俅_ 322 LITERARY EXAMINATIONS AND DEGREES. 1. ― Nevertlieless those who have determination will ultimately accomplish their end and may expect to have a day cf glory. 2. — Why slionld those who are perfecting tlie elixir, when tlie fire lias brought about the crisis, regret tlie labour of boiling and smelting ？ 1 雖 1 有 志者事 竟 成 。佇 看榮華 之 0O 二 成丹者 火候到 ( 何惜烹 煉 之功_ BUDDHISM, TAOISM, GHOSTS AND SPIRITS. 323 神 鬼道釋 BUDDHISM, TAOISM, GHOSTS AND SPIRITS. 1. 一 Tathagata and S'ak)^a are tlie same as Muni, who was really tlie ancestor of Perfect Buddhas. See Eitel's Handbook of Chinese Buddhism, pages 135 and 170. 2. — Lao Tan, Li ErL. are tlie same as the Prince of Tao, wlio was indeed tlie founder of tlie Taoist religion. See Mayers, Xo. 336. 3. ― " The Vulture Eange," " Djeta " are expressions for Buddlia's country. For the latter see Eitel's Handbook, page 53. 4. ― Chi a Li and Huo Tsao are both elixir of life. 5. — S'ramana began to be called Shih (Buddhist) in the time of Tao An of the Chin dynasty. See Eitel's Handbook, page 157. 6. ― Budclliism commenced in China in tlie time of Ming Ti of the Han dynasty. Ming Ti reigned from A.D. 58-7G. CHAPTER ZSY'IIL 如來釋 迦。 卽 是 牟 足。 原 係 成佛之 祖。 老聃李 耳。 卽 是 遨 君。 乃 S 道敎之 宗。 三 K 嶺 祇 園。 皆 屬 佛 ^ 梨 火 裹。 盡 是 仙 丹。 五 沙門稻 釋。 飴 於 晉 道安。 六 中國有 佛。 飴 於 漢 明 帝。 .324 BUDDHISM, TAOISM, GHOSTS AND SPIRITS. 1. — Ch'ien Heng is the same as P'eng Tsu, who reached tlie advanced age of eiglit Iiundred years. See 莊 子 Legge, Vol. i.， page 188, and Mayers, No. 561. 2. 一 Hsu Sun originally governed Cliing Yang : his whole family ascended to lieaven. See Mayers, No. 203. 3. ― Paramita is tlie same as " the other shore." See Eitel's Handbook, page 115. 4. ― Tlie purple mansion is the same as " tlie palace of the Genii." See 六 帖* . 5. ― " The superior place," " Brahma place (sacred place)," are both names for localities dedicated to Buddlia. See Eitel's Handbook, Brahma 梵, page 35 ： Tchaitya 刹, page 171. 6. ― " The house of tlie true," " tlie blooming pearl " are expressions for tlie land of the Genii. ^ 六 帖. 籙& 卽是彭 祖。 八 百 高 年。 二 許 1 原宰 旌陽。 一 家 超 舉。 三 波 羅猶云 彼岸。 四 紫 府卽是 仙宫。 曰上. ^日梵 ^總是 0 塲。 六 日眞^ 日蕊^ 皆稱 仙境。 BUDDHISM, TAOISM, GHOSTS AND SPIRITS. 325 1. ― A feast of the Upasaka may be lenten fair for a priest. See 後 漢書， 楚 王英傳 and Eitel's Handbook, page 187. 2. ― Rice done in greens may be used to worsliip Buddha. • ^本 草， 南燭 木. The origin of 靑精飯 is probably in 神 仙 傳，. 彭祖 wkl， 大 宛山有 靑賴先 生者， 傳 W 千歳. 色如 童子， 步 行曰過 五 百里， 能終歳 不食， 亦 能一日 九食， 眞可 間也- This was written by 葛 洪 fourth century A.D. whence 寶 靑精飯 ^黑 飯草- 南燭木 ■ name of a plant. 3. ― "The cookery of fragraDt accumulation " was prepared by tlio Buddhist sect. 4. ― The dried flesh, of the immortal unicorn was .what. the Genii ate. ^ 神 仙 傅. 5. 一 Buddliocliinga manifested his magic talents — on his pronouncing a dharaiii (mystic prayer) a lotus flower grew in liis patera. See Eitel's Handbook, pages 39 and 43. 五 餐仙四 傰 伊蒲騰 可以齋 僧。 二 靑漪 鉱 亦堪供 香積亂 僧家所 脯 【仙子 所 o 佛圖澄 顯祌逋 „ nu 5 蓮 生鉢。 326 BUDDHISM, TAOISM, GHOSTS AND SPIRITS. 4. 一 Ko Hsien-weng performed conjuring tricks : lie spat out rice which, became bees. • 神 仙 傳， 葛 5. ― Bodhidliarma crossed streams on a rush. See 傅燈錄 and Eitel's Handbook, page 33. 6. — Lnan Pa spat out the wine to extinguish, the fire. ^ 神 仙傳. Luan Pa was a president of a Board and was present at a feast given by the Emperor. When presented with wine he drunk some aud spat it out in a South - w esterly direction . When accused of disrespect, lie explained his action by- stating that tliere was a fire in his native place and that he had spirted out the wine to quench it. On inquiry it was found that a fire had broken out as he had stated, and that it had been quenched by rain from the North-east accompanied by a smell of wine. 1. ― Wu Meng made a sign of drawing a line over a liver and thereby made a road. See 晉杯 吳猛傳 and Mayers, Xo. 868. Wu Meng is one of the patterns of filial piety. He became an adept in the arts of .necromancy. Being hindered one clay from crossing a river, he waved a white fan over the surface of the watei1, by which means he was enabled to cross. 2. —Ma Ku threw grains of rice which became pearls. See 神 仙 傳 and Mayers, N"o. 471. yx 達 m 巴 喂 酒 滅 火。 四 吳 猛 畫江成 路。 麻姑 擲米成 葛仙 翁作戲 術。 吐 飯成蜂 _ 1. — " The flying stuff" and " the hanging staff" ex- press the walking and stopping of a Buddhist priest. 踢— 錫杖， ^ 高 僧傳. 2. ― Tao Yin and T'ai Hsi are expressions for the cultivating and maintaining of the doctrine of a Taoist priest. ^華 佗傳 and 抱 朴子. 3. ― The obeisance of the Buddhist priest is called Ho Nan, that of the Taoist, Chi Shou. 4. 一 Complete rest (Yiian Slmh), cremation (T'u P'i), are expressions for the death of a Buddhist priest. 5. ― " Wing development," " bodily liberation," are expressions for the death of a Taoist priest. For '朋 化卿蘇 東玻， 前赤 If 赋. 6. ― A sorceress is called Wn, a sorcerer Hsi ― from of old there lias been this distinction. 7. ― A Buddhist priest is called Seng, a nun Ni ― all ■along there lias been tliis difference. See Eitel's Handbook, Samgha, page 142. BUDDHISM, TAOISM, GHOSTS AND SPIRITS. 327 飛^ 褂^ 謅僧人 之行止 _ 二 導孔胎 I 謅道士 之脩待 < 三 和尙拜 禮。 曰 和 南。 道 士 拜 - 禮。 曰 稽 首。 四 日圓鼠 曰茶 氣皆曾 和尙 之死。 五 、 日朋化 日尸解 1 悉 香 道 士 之 亡。 六 * 道曰 巫。 男 道 曰 觋。 自 古 攸分。 七 男僧曰 僧。 女 僧 曰 足。 從 來 有别。 328 BUDDHISM, TAOISM, GHOSTS AND SPIRITS. 1. 一 " Winged guests, ' " yellow caps," are appellations of Taoist priests. See 山 海輕， 羽人 S 國. Under the 隨 dynasty 李 播， who entered the Taoist priesthood after having been an official, was styled 子. 2. ― " Superior men," " Bhikchn," are botli terms of praise for Buddhist priests. For Bhikchu see Eitel's Handbook, page 81. 3. — Danapati and Dana are expressions used by Buddhist priests for benefactors. See Eitel's Handbook, page 40. " One who practises dana and thereby crosses the sea of misery." 4. ― " Burning cinnabar " and " smelting quicksilver " ― (phrases for) Taoist priests learning to become genii. ^漢 武帝 內傳. 5. —— A Buddliist priest in humility speaks of himself as " the son of the hollow mulberry." See 列 子 who remarks of 伊 尹， that a woman of 莘 was gathering mulberries and in the hollow of a tree found an infant, which she reared and named 伊 尹， See Mayers, No. 233. 6. — Taoist priests, when reciting tlieir classics, call it " the sound of walking in vacuity " (heaven). ^異 苑. 曹 植， when in the mountains, is said to have heard tlie immortals walking though space, reading tlieir prayers. 1 一 朋客 黃冠。 皆 \ 稱 道士。 二 上人 比邱。 s Z 美 僧人。 三 檀紘 檀狐僧 一 家 i 施 主。 f 四 ， 一 燒丹、 鍊^ 道 一 士學 祌仙。 五 和尙 自謙。 譜 \ 之 桑 子。 \ 六 \ 逭士 誦經。 譜 一 之步 虛聲。 一一 BUDDHISM, TAOISM, GHOSTS AND SPIRITS. 329 1. ― P'u means universal, Sa, beneficence. In making honourable mention of upper and lower spirits there is therefore the laudatory expression P'u Sa. For Bodhisattva a "lie whose essence (sattva) has become intelligence (bodhi) ，， see Eitel's Handbook, page 84. 2. ― For moving in the water tlie dragon's strengtli is great ； for moving on tlie dry land, tlie elepliant's is great. Therefore, when reference is made to sustaining* the law of Buddha, there is tlie expression " dragon and elephant." 3. — The Confucianist " v:otU" (世 )， the Buddhist " kalpa " ( §J), tlie Toaist "dust" (塵 )， mean that the common lot of man lias not yet been got rid of. For Kaljict see Eitel's Handbook, page G8. 4. ― The Confucianist Ching Yi, tlie Buddliist San Mei, the Taoist Cliing Yi, all express the nnfathomableness of mystic doctrine. 1 > 菩^ 昔也。 薩者、 濟也。 尊 \ 稱 祌 S 。故 有菩薩 之譽。 \ 二 一 水行、 籠力大 。陸 仏象力 \ 大。 W 荷 佛 法。 故 有 龍象一 之稱。 \ 三 > \ 儒家、 謅之世 。釋家 謅之 .\ S 。道家 、譴 之塵。 俱灝俗 \ 緣之 未脫。 \ 四 \ 儒家 • 曰精 一。 釋 家曰三 \ 硃。 道 f 貞一 。總 1W 奥 \ 義 W 無窮。 一 33。 BUDDHISM, TAOLSJI, GHOSTS AND SPIRITS. 1. 一 Bodidharma after his death went to the west ■with a shoe in his hand. See Eitel's Handbook, page 33. 2. ― When Wang Ch'iao went to court to see tlie prince, his shoes were changed into a pair of geese, which alighted. ^後 漢書， 王喬傅 • When magistrate in Wang used to go to Court on the 1st and 15th of every month. The Emperor, being surprised at his being able to come so regularly though his jurisdiction was so far off, ordered an officer to keep watch. This officer saw two geese flying from the South-east which, being caught in a net, were found to be shoes. For an account of Wang Ch'iao sea Mayers, No. 801. 3. ― " Putting away corn and leaving off grain " 一 tlie immortals and genii can live on air and refine "tlieir form. 辟穀 see 史 §B' 留 侯 世 家， "'hich contains the history of 張 良 {see Mayers, No. 26) who renounced the use of food in order to search for the elixir of immortality. 絶 *4 ^ 鄴侯 家傳. 4. 一 Neither dying nor being born, Buddha attained an illuminated mind and an insight into nature. * 傅 燈錄. 達摩死 後。 手 擒隻屐 西歸。 二 王喬朝 君。 BI 化雙鳧 下降。 三 辟 縠 絶 m 。祌 仙能 服氣煉 形 a 四 不滅不 生。 鐸 氏惟明 § 見 1. ― Tlie priest Kao of the Liang dynasty, in dis- coursing, on the scriptures, became so deep that the stones on tlie liills nodded their lie ads and the heavenly flowers fell to the eartli. ^十道 四番志 and 高 僧傳. ~No one would listen to the teaching of the priest Kao, so he got together some stones which became his disciple, and nodded when they approved his doctrines. His preaching had also the effect of making the heavenly flowers fall to earth. 2. — Chang Hsii-ching purified the elixir and, when it was completed, lie caused dragons and tigers to crouch and fowls and dogs to ascend. • 列仙傳 • Chang Hsii-ching was a descendant of 張 道 陵 see Mayers, No. 35. ' 3. 一 To deposit the whole world in one grain of millet, liow great is the law of Buddha ！ 4. ― To store tlie universe in a gourd, how mysterious are tlie ways of Taoism ！ See 神 仙 傳， where there is an account of 蟲 公， who used to retire into a gourd, where he found a universe peculiar to itself. See also Mayers, No. 185. BUDDHISM, TAOISM, GHOSTS AND SPIRITS. 331 1 梁 高 齓 談經入 妙。 可 俾 巖石勲 頭。 天 花 墜 地。 二 張虛 # 煉 I 丹 旣 成。 能 令 龍虎並 伏。 雞 犬 俱升。 三 藏 世界於 一 粟。 佛 法何其 大。 四 貯乾 S 於一 壺。 道法何 其^。 332 BUDDHISM, TAOISM, GHOSTS AND SPIRITS. 1. ― As for exaggerations of speech tliey carry with tliem a cartload of demons. From the §j 輕. 2. 一 Lofty and intelligent families have tlieir liomes watclied by demons. & 楊雄， 解嘲. 3. ― " The treatise on the non-existence of ghosts " was composed by Yiian Chan of the Chin dynasty. See 晉 書. It is narrated that after Yiian Chan had completed his treatise denying the existence of ghosts, a stranger came to visit him and argued the question with him. Yiian not being convinced, the visitor said his unbelief was useless for lie himself was a ghost, and lie had no sooner declared himself than he disappeared out of sight. 4. ― Son Slien Chi was compiled by Yii Pao of the Chin dynasty. The 搜 神 記 is a book of marvels by Yii Pao, who lived in the eaiij part of the fourth century see Wylie, page 154. 妄誕之 s 鬼 一 車。 高 明 之 家。 鬼 闞 其 室。 . 無鬼 i 作於晉 之 阮瞻。 搜祌記 、撰於 晉 之 于寶。 BUDDHISM, TAOWM, GHOSTS AND SPIRITS. 333 1. — Yen Tzu-yuan and ru Tzu-hsia, when they died, became literary revisors in the lower regions. 王 隱 晉 書- So reported 韶, of the Chin dynasty, who had paid a visit to the lower regions. Yen and Pu were disciples of Confucius. 2. ― Han Ch'in-liu and K'ou Lai-kung, when they died, became rulers in the lower regions. See 隨書， 韓 檎虎傳 ^ 翰苑 名談- 3. — The spirits of eartli and grain are called She Chi. See 經 Legge, page 199. 4. 一 The demon of drought is called Han Pa. See 示申 異 經 and 詩 經 Lcgge, page 532. 5. — Li Mei, Wang Liang are the spirits of liills and streams. For the former see 左 傳 Legge, pages 280 and 283 ； for the latter see 國 語. 6. — Shen T'u, Yu Lei are demon devouring spirits. See ante page 26, No. 2. 1 顔子！ i 卜子 1 死爲 地下修 文郧。 二 韓擒^ 寇萊^ 死作 1 司閻羅 王。 至若 土穀之 祌曰社 一 糉。： 一 四 乾 旱之鬼 曰 旱魃。 神^ 鬱 齓 啖鬼 之神。 334 BUDDHISM, TA0IS2I, GHOSTS AND SPIRITS. 護之自 吉光心 、二 崎 之亦鬼 偃仕一 。呵爲 祌明地 ° 揶 S 道褰途 o o 1. ― When a person is uufortimate in liis official career, even t'lie demons will make spoi't of .liim. ^ 晉陽 秋. 2. ― To the pure of heart tlie good spirits will certainly act as protectors, driving away (tlie evil spirits). ^太 上感 應篇. ARTS. 335 CHAPTER XXIX. 輿 曰書烏 習地二 ，曰 術岐 業醫一 °堪^ 之靑師 。國 輔之 軒士 藝抆 ARTS. 1. ― Doctors who profess the art of Hsien and Cli'i ar& called Kuo Shou (one able to lieal the ills of the state). ^帝 王記^ 國策. 岐 refers to 岐 伯 {see Mayers, No. 310), who was the tutor of the Emperor 皇 帝， also named 鎮 (see Majers, No. 225), and was the reputed founder of the art of healing. The Emperor " grieving over the early death " of his people from many kinds of sickness, studied the " operations of the opposing principles of nature and " the constitution and. functions of various remedies " and thereupon composed the 內 系冤， with the aid of " the sage physician 岐 伯." 國 手 refers to a doctor who was sent by the ruler of Ch'in to cure the ruler of Chin, and who said that the highest duty of a doctor was to cure the nation and that the curing of men was secondary. 2. ― The geomancer who uses the book of Ch'ing AVu is called Han Yii. Ch'ing Wu are said to refer to the colour of heaven and earth. 皇 帝 is said to have composed books on geomancy under the title 靑 鳥. 堪 與 is explained as heaven and earth, one covering the other. 336 ARTS. 1. ― Pien Cliiao, the doctor of Lu, was a famous physician of old. See 史 記 and Mayers, No. 553. 2. 一 Clieng Cli'ien and Ts'ui Po were famous painters of old. See 唐 書. 3. 一 Kuo P'o, of the Chin dynasty, obtained the ■■" Green Bag Classic " and was therefore versed in divination and geomancj. See 晉書， 郭 逢 傅 and Mayers, No. 304. Kuo P'o (A.D. 27G-324) was a famous Taoist, wlio is said to have become learned in alchemy, having obtained possession, from a supernatural being, of the " Green Bag Classic. 4. — Sun Ssu-mo, having obtained prescription from the dragon palace, was able to heal tlie tiger's mouth and dragon's scales. ^祌 仙傳. Sun Ssu-mo (see Mayers No. 634) was famous as a Taoist and for Lis healing powers. He is now worshipped as one of the divinities of the healing arfc in the 藥 王 廟. The prescription referred to in the text was obtained by Sun Ssd-mo through a dragon saved by him from death from drought. 1 盧 醫 扁 鵲。 古 之 名醫。 . 二 鄭 虔 崔 白。 古 Z 名畫。 三 得 靑 囊 經。 故 善 卜筮地 四 孫思邈 得籠宫 方。 能 醫 虎口龍 1. ― Those who are skilled in divination are of the same class as Chiin Ping and Clian Yin. ~ 嚴君平 ^ 漢書， 王， 貢， 雨龔， 鮑傅. Fot 鄭;) i 尹 辦 楚詞. 2. ― Those who are skilled in physiognomy belong to the school of T'ang Chii and Tzu-ch'ing. For T'ang Chii see 史記， 蔡 澤傳. Tzti Ch'ing see 史 弄已, 孔 子 世 家. He is famous for having examined the physiognomy of Confucius. 3. ― Those who cast destinies are the same as astrologers. 4. ― Those who draw pictures are called " carnation and blue." ^唐 詩， 吳融， 畫山 水歌. 5. ― " The great expert " ― a term of praise for a physiognomist. The idea is that he is able to discern with the swiftness of wind and the clearness of a metallic mirror. 6. -— " The great master of tlie Avorkmen " ― a term of praise for a carpenter. See Mencius Lcgge, page 43. 22 ARTS. 337 1 善 卜 者。 是 君平詹 尹 之流。 二 善 相 者。 卽 唐舉子 鄕 之亞。 三 椎命 之人卽 星士。 四 繪 畫之士 H 丹靑 _ 五 大風鑑 。相 士之稱 _ 六 大工師 。木匠 W 333 ARTS. 1. ― As to \\ ang Liang and Tsao Fu 一 tliey were botli skilful charioteers. For Wang Liang see Mencins Legge, page 138 and Note. For Tsao Fu see 穆天 子傅 and Mayers, No. 737. 2. ― Tung Fang-so and Shun Yii-ch'iin belonged to the class of wits. For Tung Fang-so and 8hnn Yii-ch'un see ^ |g, Jf^ 賴 傳 : and for the former see also Mayers, No. C8D. o. ― He who is skilled in divining is called a modern Kuei Ku. For an account of Kuei Ku Tzu see Mayers, No. 801. 4. ― A good recorder of demonology is called a Tung Hu of demons. Tung Hu was a historiograj)her in the state of before the time of Confucius. 5. ― A designation for a chooser of clays is T'ai Sliih. 太 史 was the ancient title of the official Recorder see 書 經： Legge, page 410 and Note. 6. ― A designation for a book-keeper is Cliang Wen. 7. ―— Players with dice shout Chi and Lu. 維 and 盧 were names for certain throws. 若 王 一良。 若 造 夂。 皆 善 御 之人。 一 二 一 東 方 朔。 淳 于 髡。 係 滑 \ 稽 之輩。 \ 三 ！ 稱 善卜卦 者。 曰 今 之 \ 鬼谷。 \ 四 稱 善記怪 者。 曰 鬼 之 \ 五 \ 稱詉曰 之入曰 太史。 \ 稱書冥 之人曰 掌文。 \ 七 ！ 擲 骰 者。 瞵 雉 呼 盧。 ■ \ 1. ― A skilful archer pierces the leaf of a willow tree and hits a louse. According to the 戰 國 策， 養 由 甚, at a distance of one hundred yards, could pierce with an arrow a willow- leaf, and, according- to 子， 系已 昌 could pierce with an arrow the heart of a louse. 2. ― The game of Sliu P'u is called " Double Six." Shu P'u was a game with dice. 3. ― " The sport in the orange " refers to tlie game of chess. See 列 仙 傳 where a story is told of a man of 巴 XJJ who had an orange grove in which all the oranges except one were destroyed by a frost. The owner, struck by its great size, cut it open and found in it two old men playing at the game of chess. 4. 一 Ch'en P'ing made puppets by wliich lie freed Kao (Tsu) of the Han dynasty from the siege at Po Teng. See 史 IS For an account by 陳 平 Mayers, No. 102. 5. 一 K'ung Ming made oxen of wood by wliich plan he assisted Liu Pei to transport rations for the army. See 三 國 志' For an account of (諸葛 亮 ) 孔 明 see Mayers, No. 88. For Liu Pei see Mayers, No. 415. ARTS. 339 1 善 射 者。 穿 楊 貫 二 樗蒲之 戲。 乃 云 雙陸。 三 橘中 之樂。 是說 園棋。 四 陳 平作塊 儡。 解 漢 高白登 之園。 五 孔 明造木 牛。 輔 劉 備蓮糧 之計。 340 ARTS. 1. ― Kung Shu-tzu made a wooden kite wliicJi flew heavenwards and did not descend for three days. For an account of Knng Shu-tzu alias Lu Pan 魯 J^， " the patron divinity of carpenters," see Mayers, No. 430. 2. ― Chang Seng-yao drew dragons on the wall and when eyes were put on (two of them) thunder and lightning arose and they flew upwards. 3. ― Though contrivances of wonderful device may seem to be of no use to man, still the various arts, it is hoped, may be used to advantage. For 奇 枝 see 書 經 Legge, page 295. 1 木鳶。 飛天 至三 日而 不下。 二 張 僧繇畫 壁龍 OS 睛 三 然 奇抆似 無益於 人„ 而 百藝期 有 濟 於 用。 CRIMINAL PROCEEDINGS. 341 獄 訟 CRIMINAL PROCEEDINGS. ■ ♦ 、 '.o 令 o*' 、 • 1. ― Men, when suffering injustice, will speak out. The Avords of 韓 文公. 2. ― Tlie sage held no litigation to be the best thing. &e 論 語 Legge, page 121. 3. ― Wlien a ruler above uses compassion in punisliing, the cangue becomes an instrument of benevolence {lit like fertilising rain). For 析 楊 see 莊 子 Legge, Part 1" page 296. 4. ― When the people below are suffering no wrongs, the air about the red stone is luiclisturbed. ^ 周禮 （秋官 大司宼 )• The liver stone (or probably 肺 石， the persimmon coloured stone) was supposed to have some virtue in getting the true complaints of those that stood upon it communicated to the king. 5. ― Even a prison may be a hall of blessing. ^魏 書， 刑 蔔志- When the prisoner repents and reforms. CHAPTER XXX. 1 世人睢 不平則 二 人以 無訟爲 貴。 三 上 有恤刑 之主八 桁楊 雨潤。 四 下無 肺石 雖 囹 堂。 箢枉 之民。 風淸。 圄 便是福 1. ― And even a space marked out on the ground may be a prison. See 漢書， 路 温舒傳 and Giles' Gems, page 93. Such a space was a sufficient prison for the simple people of higli antiquity. 2. ― To raise litigation with people is called " con- tention of a rat's molar teeth and a sparrow's horns." See 詩 經 Legge, page 27. 3. ― When criminals complain of their liard treatment, they have the misery of knocking on the earth and invoking the lieavens. ^ 漢 書 by 司 馬 遷 傳. 4. ― The p'i-an is a furious dog and a capable watcher, therefore the gaol door has the figure of the p'i-au drawn on it. 5. — The tliorn tree lias prickles outside and is straight inside, hence litigations are heard niicler the thorn tree. See 禮 記 Legge, Vol. I., 236. 6. — In the village toll booth there is for restraint tlie an (岸 or 奸) and in the Imperial Court there is for restraint the Yii (獄 ). AVlio then would dare to act the traitor or transgress the law? 韓詩外 傳. 342 CRIMINAL PROCEEDINGS. 1 而畫 地亦可 爲獄。 二 與 人 構 訟。 曰 鼠牙雀 角 之爭。 三 罪人訴 究。 有 槍地籲 天 之慘。 四 避犴乃 猛犬而 能守。 故獄門 畫狴犴 之形。 五 棘木外 刺而裏 直。 故 聽訟 在棘木 w 下。 六 鄕 亭 W 繫 有 岸。 朝 廷 之繋有 獄。 誰 敢作奸 E 钭。 CRIMINAL PROCEEDINGS. 343 1. ― Tlie dead cannot return to life, and that whicli is cut off cannot be redeemed again ； a ruler therefore ought to base his convictions of criminals on his humane feelings. See 漢 書， 路温舒 傳, and Giles' Gems, page 93. The 。i'i— al is ：― 絶^ 不可 複屬. 2. ― Ling Yii was the prison of Cliou and Yu Li was the gaol of Shang. 3. 一 Fetters for feet and liands are the instruments for the restraint of criminals. 4. ― Among those in chains and bonds Iiave tliere not been worthy men wlio were suffering' wrong ？ 論 語 Leg'g'e, page 3G. 5. ― Of two struggling together and neither letting go it is said " tlie bittern and oyster hold on to each other." ^ 戰 國 策- The fable of the bittci'n and oyster, lioldino- on to oacli other and both being caught in consequence by a fisherman, was told to the prince of Ghao by 伤 with a moral. 6. ― When the innocent are implicated it is called the fish of the pond being injured." ^ 廣 鈕. The story is that a man of Wei, named Pond Fish, was burnt to death when a city gate cauglit fire. It would seem more natural to say, the fish in the city moat which, as they could not possibly have had any part in setting fire to the adjoining gate, were innocent sufferers from the conflagration. 死 者不可 復生。 一 刑 者 不可. 復贖。 \ 上 當原情 定 罪。 \ 一1 一 囹圄是 周獄。 K 一 里是 商牢。 S 梏之設 。乃枸 一 罪人 之具。 i 練之中 。豈無 一 賢者 w 箢。 五 兩爭 不放。 謅之 一 鶴蚌 相待。 六 \ 無辜 牽連。 謅之 ； 她 魚 受 害。 \ 344 CRIMINAL PROCEEDINGS. 其自周 入請一 ，怍 典甕^ 1. ― " Pray, sir, go into the jar ' refers to Chou Using working woe nnto Mm self. ^ 唐 史. Chou Using and Lai Hsiin-ch£eu ( 來 俊 ^ ) were ministers of 武后 of the T'ang dynasty (A.D. 684), and the former was notorious for cruelty. Chou Hsing was accused of inciting to rebellion, and the Empress Wu directed Lai Hsiin-ch'en to inquire into the charge. The tvro ministers met at a feast and, while in the midst of their cups, Lai Hsiiii-ch'en complained to Chou Hsing of the difficulty of getting criminals to confess their crimes and asked him wliafc means he would suggest for overcoming the difficulty. To this Chou Hsing replied that he would recommend the establishment of a large jar into which he would compel criminals to enter after having filled it inside and surrounded it outside with red hot charcoal, and tliat he thought they would soon confess if his scheme were adopted. Lai Hsiin-cli'en carried out his suggestion fortliwith and, having arranged the jar in the manner proposed, told Chou Hsing' that he had been commissioned by the Empress to investigate liis crime and that lie would ask hira to be good enough to step inside the jar. Chou Hsing, in great alarm,, fell on his knees and begged for pai'clon, which was. granted, the Empress banishing hira to Ling Naa instead of putting him to death. 1. ― " Alighting from his chariot to weep for the criminals " refers to Yii of Hsia's deep sympathy with the people. 史 記. When Yii of Hsia {see Mayers, No. 81) met a criminal, he at once alighted from his chariot and weeping asked him the story of his crime. His minister ^ ^ re- monstrated with him, when Yii explained that he wept because,, unlike that of Yao and Shun, his virtue was not sufficient to so influence the hearts of the people as to prevent them from performing wicked acts. 2. 一 To be fond of litigation is said to be " strong in litigation." 一 From the 易 經. 3. ― To be mixed up in legal proceedings is expressed by Chu Lien (roots entangled). * 朱書， 趙 扑傅. 4. 一 To settle a law suit for others is called " un- ravelling tlie difficulty." 史 |B, 魯 伸 連 傳. The original is 釋 難 解 紛. 5. ― To have wrong worked for you by another is expressed by " to be wedded to woe." See ^| When a person causes injustice to be done to you, he is said to have married you to calamity. When a person suffers wrong through another's in- strumentality, he is said to have calamity married to him. CRIMINAL PROCEEDINGS. 345 1 下車泣 罪。 夏 禹 深痛其 民( 二 好 訟曰健 訟„ 三 掛 告曰株 ®r 爲人解 訟。 s 之 釋紛。 被人栽 鎵。 謂 之 嫁禍。 346 CRIMINAL PROCEEDINGS. 1. — Banishment is called Ch'eog Tan (penal wall- building). 2. 一 To be transported to the frontier is called Wtn Oliiin (penal war-service). 3. ― " Three feet (of bamboo) " means the penal laws of the Empire. So called because the laws were written on bamboo three feet long. 4. 一 " Three pieces of wood " means tlie punishment of criminals. " The three pieces of wood " refer to the cang'ue ( ) ； handcuffs (扭 ）； fetters (錢 ）. 5. — Tlie five punisliments in ancient times were branding ； nose cutting ； maiming (the feet) ； castration ； capital punishment. 6. 一 The modern panishmeuts are flogging with, the smaller and larger bamboo ； death ； the two kinds of banishment. 7. ― In extreme antiquity an officer was made of wood ― wliere are the simple manners of to-day ？ ^漢 書， 司馬 遷傳. In ancient times when any one had committed an offence, an officer made of wood was placed in the door of the house of the accused who at once repaired to trial. 徙酏曰 城旦。 \ 二 \ 遣戍是 問軍。 三 一 三尺 乃朝廷 之法。 一 ，木 是罪人 之刑。 一 五 古之五 刑。 墨 劓 0 \ 宫 大辟。 \ 六 vaj what do you rule, Sir ？ " The reply vras "We rule your servants," or "Our role is to bo your Majesty's humble scTvants." ( 王 ^ ). 2. 一 " The great first uf spring," " the great elect of the palace," " the great success of the meeting " ― tlie terms of praise for Cliii-jOn (graduates of tlio second (logree) are various. 3. 一 "The great first of jiutunni," "the great first in the classics," " the great triple iirst ― the different ex- pressions of praise for scholars arc numerous. 4. ― " The great recorder witli the rafter-pencil " is a title used in honour and praise of an officer. 5. ― " (Ireat stone pillar " a, titl" of hoiioiiv and praiso for a rural (retired) dignitary. 1 惶 恐曰主 臣。 大春^ 大殿 if 大 會 仏舉人 之稱不 三 大秋^ 大經 ^大 11 一 1瓜 士人之 譽 多 一 四 大槺 屯椎美 吏員。 \ 五 大柱^ 尊稱 鄕宦二 360 HUMAN AFFAIRS. 1. ― Congratiilatiug a man on taking his first degree, it ie said " Tlie carriage wheels are iree for a journey to the clouds." 顿 a stopper of a carriage wheel. 2. 一 Congratulating a man on being recently capped^ it is said '■ The head dress lias gained glory." See ante, page 258, No. 1. 3. 一 Con gr atula tin g a man on a glorious return, it is said " He returns in embroider j." 4. 一 When a merchant makes a fortune, it is said " Ho (returns with) a fall load (a pile)." ^國語 ，檷載 而歸- 5. — Making a present with humility, one says "He is, offering' celery." S(e ante, page 222, Ko. 1. 6. ― Wlien one does not accept a present, lie is said " To return tlie precious things." See 左 傅 Legge, pages 185 aud 186. 重 耳受壞 反璧. 7. ― Tlianking- anyone for a handsome present is. expressed by Hon Huang. 賀人 入學。 曰 雲程發 \ 二 I 賀人 新冠。 曰 元脹加 \ 榮。 \ 賀人榮 歸。 謅 之錦旋 。一 四 作商得 財。 謅 之梱載 。一 謙送禮 曰 獻芹。 六 \ 不 受餽曰 反醒。 七 \ 謝人 禮厚曰 厚貺。 \ 1. ― A s elf- d epre c iat or v expression for a gift as if it were poor is Fei I. 2. ― A parting present is expressed by K'uei Chin. " a gift to a traveller against the expenses of his journey n see Mencius Legge, page 92. " When I Avas in Sung, I was about to take a long journey. Travellers nmst be provided with what is necessary for their expenses. The prince's message was ― 'A present, against travel- ling expenses.' 'Why should I have declined the gift?" 當在 朱也、 予將有 遠行、 行者必 以贐， 辭曰 餽贐、 予何 S 不受， 3. ― The presents made on a visit are called Chili Ching. See Mencius Legge, page 14^2. 出 疆 必 載 質 ('•,• 贊 ) " When lie passed from the boundary of a state, he was sure to carry with him his proper gift of introduction." " Every person waiting on a superior was supposed to present an introductory gift, and each official rank had its proper article to be used for that purpose." 4. ― Tlie presents made on celebrating a birtliday are designated by Clin Ching. 5. ― The presents made* when offering condolences on a death are designated by Tien I. HUMAN AFFAIRS. 361 1 自謙禮 簿曰菲 二 送 行 之 禮。 蠲 之 餽贐。 三 拜見之 資。 名 爲 賀 壽 儀曰 祝敬。 弔 死禮曰 奠儀。 362 HUMAN AFFAIRS. 1. ― Tlie invitation to a. person wlio lias returned from a distant region is expressed b}' Hsi Cu'co (" to wash the dust off"). 2. ― When one brings wine to see a friend off, the expression used is Tsu Cliien (" farewell banquet of Tsu"). • 嚴 祖， the son of 黄 帝, was 、- ei'y fond of travelling. He died on Ins travels and afterwards became the god of travellers (行神 ). Hence the sacrifice 祖道 S 祭. 3. ― Rewarding underlings is expressed by Ching Sliih ("to signalise service "). 4. ― The getting up of plays is called P'ai Yu. 5. ― Tlianks for sending a letter are expressed by " I have disgraced you by receiving your ornate caligraph)^." 6. — Thanks for inquiries are expressed by " Mucli obliged for sending the message." 人 主 IE JN 二 0 三 橋僕 演 戲 五 on IN 魏 A 六 遠歸。 送 行。 JtN 1】1 一。 文 。謅 寄書 ( 曰 -曰 洗 塵。 旌使。 俳優。 辱承華 謝人致 問。 曰 多 蒙 寄 1. - ~ A .hope that some one will send a letter is ex- pressed by ' ' may you early bestow a precious sound." Sec 詩 經 Leg'ge, page 300. 毋金 玉爾音 " Do not make tlie news of you rare as gold and gems." 2. 一 Thanks for a promise of anytliiDg are expressed hj " I am alrcadv obliged for your golden promise." 漢書， 季布 #. 曹 丘 生 of the Han dynasty in addressing 布 said ： ― 得黃金 百斤、 不如 得季布 一諾、 3. ― To present a card is expressed by T'ou T'zu. 束 ij to priclc, referring to the time wlieu the name was pricked on bamboo instead of being written on paper. 4. ― Opening a letter (lit envelope) is expressed by il K'ai Chien (opening1 the fastening)." 5. 一 To think of ono longingly is expressed by " Very oarnestlv looking for Han." ^李白 上韓荆 州書. 韓 會 alia.^ 朝 宗 was a contemporary of the poet 李 白 (A.l). G1)(J-7G2) and governor of 异！] jjj. AVhile holding that office 白 thus celebrated him ： ~ ■ 生 不用封 萬戶侯 > 佢願 一讖韓 荆州、 Hon ce tlie cxpressitm 識荆 f(>v " an ])ouom'c(l acquaintance.'" HUMAN AFFAIRS. 363 1 望人寄 信。 In 早 賜 玉音。 謝人許 物。 曰 己 蒙 金 諾。 具名帖 曰投刺 _ 四 發書函 曰開絨 _ 思慕久 曰極切 瞻韓。 364 HUMAN AFFAIRS. 1. ― To liave great admiration for anyone is expressed by "To liavc cherisliecl longings after Lin." &e 漢 書， 司馬相 如 傳. 司 馬相如 （D'B'C. 126) alias 長 ？即， wlieu )'。™g， "】 named 子 (the puppy), because he was averse to study and devoted to gymnastics. When, however, lie rose to distinction as a scholar, he changed his name to Hsiang-ju out of admiration for 蘭 相 如 (see Mayers, No. 393). 2 ― Not to be tliorong'hly acquainted with, is expressed by " a half-face acquaintance." ^漢 書， 應 奉傳- 應 奉, of the Han djuastj, went to pay a visit to his friend 袁 賀， who happened to be out. When Ying called, the door was answered by a chariot maker, who only half opened it. Many years afterwards Ying met this clmriofc maker and recognised him, though he had only seen half his face. 3. ― Meeting without arrangement is expressed by " a chance meeting'." 詩 經 Legge, page U7. 4. ― " To ascend tthe dragon gate " means to obtain an interview with a famous scholar. & 漢書， 李 膺傳. It was said that by gaining an interview with {sef^ Mayers Xo. 379), a celebrated statesman of the Han dynasty, one became a famous scholar just as a fish hy ascending the dragon gate became a dragon. 逅遇: ^三 夠 半 眞相二 慕 曰想— 之曰 °期 。面曰 °識 藺久望 ^邂而 之有未 。懷殷 四 登籠門 _ 得參名 士。 HUMA^l AFFAIRS. 365 1. ― To look up to the superior man is expressed by " looking up to (T'ai)-shan or (Pei)-tou. See ante, page 313, N"o. 4. 2. ― " One day is as three seasons " for excessive longing. See 詩 經 Legge, page 120. -im expression 3. — " As thirsty as if filled with a myriad measures of dust " ― an expression for long and eager desire. 4. ― " Vulgarity and meanness budding again " is a way of expressing separation from another's teaching and instruction. See 漢 書， 黄憲 傳. Said by 陳蕃 and 周舉 of 黄憲 of the time of 章帝 of the Eastern Haa dynasty (A.D. 7G-89). 5. ― Uncertainty in one's movements is expressed by as uncertain as tlie movements of tlie duck-weed." 6. ― Shun of Yu so doted on Yao of T'ang that (when eating) he saw liim in liis bvoth and (when seated) lie saw him on the wall. ■ 漢書， 李固 傳- 1 0 山 化仲 0 二 一日三 秋。 香 之 甚切。 三 渴塵萬 斛。 眷 之 久殷。 四 暌違教 命。 乃 吝 復萌。 五 往來 無憑。 則曰萍 \ 踪 靡 定。 六 虞舜慕 唐堯。 見堯 一 於 羹。 見 堯 於 牆。 高賢。 一 思 慕 \ 〉 〉 想 0 一 ) 云鄙 卩 366 H UMA N A FFA IRS. 1. —— The disciples of Confucius so imitated tlie Sag-e that when lie hastened tliey hastened, and when ho went slowly they went slowly. See 子 Leg-g-e, Yol. i.， page 44. 2. ― Having already met is expressed hy " liayirig already been lionoured by Tour coimternince find received your words." & 漢書， 雋不 疑傳. Said hy ^ ^ U of the Han dynasty to 暴勝 之. 3. 一 Thanks for advice is expressed by " much obliged for lioldmg me by tlie ears and instructing me to my face." Sec 詩 經 Legge, page 517. 於乎 小子、 未知 臧否、 匪手 攩之、 籠 之事、 匪面命 之》 W 提其耳 > " Oh ！ my son, when did you not know what was good, and Avhat was not good ？ Not only did I lead you on hy the hand, Imt I showed the difference by appealing to affairs. Not only did I charge you face to face, but I held you by the ears." 4. 一 Praying for forbearance is expressed by " liopiug yon will bear with my want of culture." >See ^ 經 Leggc, page 81， 泰 卦. 1 門 人學孔 聖。 孔趨亦 趨。 孔 步 亦步。 二 . - 曾經會 晤。 曰 向鑊 承顔接 司。 三 謝人梢 教。 曰 深 蒙 耳提面 四 求人涵 容。 曰 0 包 荒。 HUMAX AFFAIRS. 367 1. ― To beg for a pnft is expressed by "I liope you will give me a lift and introductiou." ^朱 書， 王 f 傳. 2. — To beg for n recommendation and introduction is expressed by " kindly get me admitted first." See the piece ^ 中上 粱王書 一 鄒 陽 。f the ITan dynasty. 3. ― To beg any one to correct composition is- expressed by " to liopc that lie will bestow his axe in the snme manner as in the case of tlie man of Yiug." Sro 莊 子, Leggc, Vol. 11. ， page 100, who tells a story of a man of Ying, who had a little Lit of mad like a fly's wing on the end of Lis nose, which an artisan removed liy whirling bis axe so as to create a wind, which carried, off tlie mud and left the nose uniujarcd. 4. ― "To liavc the assistance of your weighty words 'v (lit words as weighty as the (nine) tripods) is an expression for getting' a person to arrange a matter for one. ^ 戰 國 策- 平原, rrincc of 趙, pi'^iscd 毛^^ for the manner in Avliicli he urged tlie alliance of the Six States against Cli'in, by saying ： ~ ■ 片 w 馊趙重 於九鼎 > For an account of the Nine Tripods of Yu see Mayers, Part 11., Ts'o. 290. 求人吹 ® 。曰 一 0 汲 引。 一1 ) 求人 薦引。 曰 一一 幸爲 先容。 \ 三. ！ 求人 欧文。 曰 \ 鬈鱲郢 幽 、〉 四 借重 鼎曹。 是 一 * 人 管 事。 \ 368 HUMAN AFFAIRS. 1. ~ To trouble one to make a personal visit is expressed by " to trust that you will move yoitr precious steps." See ante, page 1G9, Xo. 4 and 左 傳 Legge, pages 197 and 198. 2. —" Many thanks for pushing my wheel " 一 an ■expression of thanks for a recommendation. 3. ― " I liope yon will act as collar and sleeve " ― an expression for relying on one to take tlie lead. From 晉 史. 4. ― Unfailing words are called " words of gold and (precious) stone." 5. ― The public discussion of tlie village community is expressed by ' ' the monthly censorship." ^漢書 ，許 邵待. A custom introduced at 汝 南 hj 許 邵 and his brother 靖, who lived in the time of 桓 帝 of the Han dynasty. 6. 一 "To talk of Hsiang Ssu to everybody one meets "■ ~ an expression for publishing abroad a man's good acts. 楊 簡 of the T'ang dynasty was so struck by the ability and character of Hsiang Ssu that lie spoke of them to everyone he met. ^鄉 五两 w 四之 望二 之 1 望移玉 g 。是 浼人親 行。 二 多 蒙 椎 轂。 謝 人舉薦 詞。 作 領 釉。 託 人倡首 說 詞 不 爽。 謂 之金石 黨 公 論。 ■ 之月旦 六 逢 人說項 斯。 表 揚 善 行。 HUMAN AFFAIRS. S^9 1. ― " A scliolar whose reputation is uo unreality " ― an expression for a really superior man. When 閣 立 本 of the T'ang dynasty went to soe the paintings of 張 僧 竊， a famous painter, he at first cschiimed 虛得 名耳： 011 the next day, when he saw them, he exclaimed 近 代 佳 ^« ： on the ihird day, he declared 名 下定無 虛. Also applied earlier to 道 衡 of the Ch'en dynasty when asked to write a poem on the 人 曰 . His poem commenced thus ： ― 立春纔 七日， 離家己 半年， and only seeing the beginnings people were struck at the poor nature of the verse. But when tlicy saw the next verse ： ― 人歸落 S 後、 思發在 花前、 they all declared the poet 名下 固無虛 士- 2. — When wicked persons combino to do evil the expression used is " companions in guilt." 3. 一 To put up all the money one has in a gamble is expressed by " the last and only stake." ^采 史， 寇 i 準傳. 4. 一 Abortively to end a business is expressed by u seeking only to evade responsibility." ■m 漢書， ^孫 宏裇 24 名 下無虚 一 士。 果是賢 \ 人。 ， . \ 二 一 黨 惡 爲 非。 日 朋奸。 \ 盡財 賭傅。 \ 曰 孤注。 一 四 徒了事 。曰 \ 但求 塞責。 一 37o HUMAN AFFAIRS. 1. ― To warn against being too particular is expressed by "it is not necessary to be so exacting." 2. ― " Fang Ming" means to act in opposition to other people's orders. See 書 經 Leggc, page 25. 方 命 "to disobey orders." 3. 一 " Chili Yao " (holding to a contention) is an expression for being self-willed. Applied by 司馬光 to 王安石 sec Mayers, No. 656 and 801. 4. ― " Chi Yii " (looking on longingly), " P'i I " (casting' side glances), are expressions for a selfish look out. 5. ― " K'ung Ts'ung " (flarriod), " P'ang Wu " (con- fused), are expressions for one's affairs being confusedly numerous. For Pang ^Ya see 唐書， 劉晏 傳. 6. 一 To make a point of searcliing out trifling faults is expressed by " blowing away the liair to look for the flaw." &後 漢書， 杜 林傳- 7. — To avail oneself of the time when one is in difficulty to make an attack is expressed by "to let down stones on ono already in the pit." ^子 厚墓誌 ^ 韓 文^. 戒 明 察。 曰 不 必 苛 求。 二 方命是 逆人之 一曹。 三 執抝 是銑已 之性。 四 曰 0 覦。 曰 啤 晩。 總 是 私 § 之窺 望。 五 曰 倥 000 旁 午。 皆 眷 人事之 紛紜。 六 小 過 必 察。 謅 之吹毛 求疵。 七 乘患相 攻。 謅 W 落井 下石。 HUMAN AFFAIRS. 371 1. 一 The desires of the heart which are difEcult to suppress are compared to a ravine. See 國 語 ： said of 叔 魚 by liis mother. 2. ― The ease with which riclies are squandered is compared to the leaking of a goblet. From 淮南子 • 3. ― " Hoping that you will remove the weeds tL.it obstruct (my mind) " is to beg one for instruction and guidance. See Mencius Lcgge, page 368. 今 塞 子 ^ 矣. " Now, tlie wild grass fills up jour mind." 4. 一 " Many tlianks for vonr medicine," an expression of thanks for words of ndvice and rules of conduct. See 左 傅 Leggc, pages 499 aud 503. See also in 唐 the saying of -太 宗 of the T'ang dynasty to 媽， when pi'csentiiig him with a dose of 勞 L ： ― 卿 進藥石 之香、 故 以藥石 報之、 ' 5. ― " Fragant rules," " fragrant footsteps," both, denote good conduct worthy of imitation. 1 二 財物易 費若漏 卮。 0 開 茅 塞。 是 求 人之教 *。 四 多 蒙 藥 石。 是 謝 人之箴 規。 五 芳規芳 躅。 皆 善 行之可 1. ― " Model words," " perfect words," denote excellent words worth, liearing. I\'。m 朱史 and 漢史. 2. ― Not to say a word is expressed by u sealed up and silent." Fi'om 家 語. 3. ― To cease from anger is expressed by " the clearing up of the storm (majesty, wrath)." • 唐書. ' 宗， of the T'ang dynasty, tried to overawe his minister 徵 by assuming an enraged appearance, bat seeing this had no effect, lie allowed his wrath to clear away 4. ― Pao Cheng seldom liad a laughing appearance : when lie liad, men compared liis laughing to the yellow river becoming clear. ^宋 書， 包 拯傳. Pao Cheng was an officer ^vlio lived in the reign of 仁 宗 of the Sung dynasty and was famous for his integrity and serious nature. The yellow river, it is said, becomes clear once in a thousand years. See ante, page 17， No. 1. 372 HUMAN AFFAIRS. 1 格 lw 至 眷。 悉 嘉 1W 之 可 聽。 二 無 眷 曰 緘默。 三 息 怒 曰 霽 烕。 四 包 拯寡色 笑。 人^ 其笑 S 黄 .河 淸。 1. ― Sliang Yang was most cruel : when lie sentenced prisoners, the water of the Wei ran red. See 史 露已， 商:^ 傅 and Mayers, No. 845. 2. — Extreme enmity is expressed by " gnasliing of the teeth." ^史 記， 荆 軻傳. 3. ― When one langlis he is said " to relax tlio corners of his mouth." '^漢 書， 匡 衡傳- 4. ― A slight smile is expressed by " Huan Erh." 論 語 Lfggc, page 183. 5. —— Laugliing with the hand on the moatli is expressed by " ITu Lu." ^後 漢書， 應 劭傳- 6. — 】」oud laughter is expressed by " quite upseL" ^晉 書， 衞^ 傳' 7. 一 General luuglitcr is expresse d by " Ilung T'jmg、'， (the whole house in an uproar). From a Look called 因 話 錄 of the T'ang dynasty. HUMAN AFFAIRS. 373 1 商 鞅 最 兇 殘。 常 見 諭 囚而渭 水赤。 仇深曰 切酋。 人笑曰 解頤。 人 微笑曰 莞 爾。 五 掩口笑 HI 胡盧。 六 大笑曰 絶倒。 七 衆笑 曰哄 堂。 374 HUMAN AFFAIRS. 1. ― Keeping a place for a worthy man is expressed by u keeping the left (seat) vacant." & 史記， 信陵 君傅. 2. ― Officials who are associated in the same department are called T'ung Yin. See 書 經 Legge, page 73. "When sovereign and minister show a common reverence." 3. 一 Breach of faith is exjDressed by "to fail in one's promise " and " to eat one's words." For 食 言 sec 書 經 Legge, page 175. 4. ― The expressions used when a person forgets Lis oath are c; the agreement is cold," " the perspiration goes in agaiu." The former is from the 左 傳 Lcg'ge，. pages 827 and 828 ； . the latter from 漢 書, 劇 向 傳, where reference is made to the II King under 澳 卦. 5. ― " Engraven on the heart " and " imprinted on the bones " 一 expressions of gratitude for a kindness impossible to forget. See ante, page 170， ISTo. 3. 1 留位待 賢酺 之 虚 左。 官 僚 共 署。 謂 w 同 寅。 人失 信曰爽 約 V； 曰 食 iwo 人 忘 誓 曰 寒 盟 曰 反 】t。 五 銘心鏤 骨。 感 德 難 忘。 HUMAN AFFAIRS. 375 必 知 銜 結 報 恩環草 O O 1, ― " Knotting the grass," and " bringing' n ring in the mouth" ― expressions. for being sensible of a kindness and being determined to return it. For 結 草 see 左 傳 Legg'e， pages 32G and 328. " Before this [Wei Ka's father] Wei Wu Tsii had a favourite concubine, " who brought him no child. When he was ill， lie charged Ko " that he should many her to someone, but afterwards, when lie " had become very ill, he told him that he must bury lier alive iu " his grave. After bis father's death, Ko provided her Avifch a " liusbandj saying 6 when my father was so very ill his senses were " ' disordered ： I will follow the cliarge he gave when his mind " 6 was right.' " At tlie battle of Fa Sbih he saw an old man who was making ropes of grass iu tlie way of Ta Hui, against which the strong man tript, so tlie that he fell and was taken. In the night Ko dreamt that the old man said to him. "I am tlie father " of the woman whom you provided with a huslband. Because " you followed the charge which your father gave you when " in his senses, I have thus recompensed you." m、 魏 武子有 嬖妾、 無子、 武 子疾、 侖顆曰 》 必 嫁 是 ^疾病 則 曰必 « S 殉 》 及卒》颗嫁之曰、 疾病則 亂4 吾從其 治也， 及輔氏 之殺、 颗見 老人結 草以杭 杜囘、 杜同躓 而顚， 故 獲之、 夜夢 之曰、 余而所 嫁婦人 之父也 > 爾用先 人之治 命4 余是 以報、 For 銜 環 see Mayers, NTo. 890. 楊寶 rescued a bird from being de\X)ured by ants and, having nursed it， let it fly away. The same evening the l»ird returned in the shape of a boy unci presented Yang Pao with four rings of white jade. 376 HUJIAiV AFFAIRS. 1. ― To bring calamity on oneself is expressed by " opening one's clothes to embrace the fire." ^ 逋鑑 綱目， 晉安帝 義熙十 三年， g^'s the words of 崔 浩， as follows ：― — 路 欲 以翔楊 之 化施之 函秦， 此無 異解衣 包火， 張羅 埔虎； Win the 魏書， 崔 浩傳， which should be the original authority for the speech 'looted, Ave find ：― 欲行荆 楊之化 於三秦 之地， 譬無 翼而欲 飛， 無 足而欲 走， 不可得 也' Tllc' ^mVikv, of tlic 通 鑑 do not give the source from which they quote. There is no tracr of the plirascs tlicy use or of the two illustrations alHuit 火 and |^ in the Pci wen Yun fu. 2. 一 Luckily to escape harm is expressed by " truly like getting out of tlie uot into the Jeep." & 漢書， 刑法志 註， 5.— AY1k?ii two things do not fit into each other, . it is a case of tlie (square) handle and (round) cliiscl. From 九 辨 by 宋玉 in 楚^. 4. ― Wlien two things do not agree, the expression used is " ice and fire " {lit coal). See ante, page 115, No. 3. 1 自惹其 災。 謅 之 解 \ 衣 包火。 幸離其 害。 眞 如 脫 綱 就淵。 兩不相 入。 謅 之 枘 一； 雨^ S 投。 謁 之冰一 炭。 一一 HUMAN AFFAIRS. 377 1. ― When two persons do not agree it is called " Cliii Yii." • 九辨 by 朱玉 in 楚 辭. 2. ― To desire to advance and to lialt is expressed by "Tzu Chii." ^ 送 李愿序 ^ 韓 文^. 3. ― " Lo Lo " is an expression of dissatisfaction. ^老子 -落落 如石. 4. 一 " Ch'ii Cli;ii " is an expression of liumility. See 左 傅 Legge, pages 47-1 and 475. 朱 國區區 " Sung is a little bit of a kingdom." 5". ― " Hsiin " denotes that a business is completed. 6. 一 " Chii denoted a suLseription for drink. See 示 豐 Legge, Yol. ir., page 406 ― "a subscription club." 7. ― To help on an acliicvement is expressed by "Yii Ch'eng " (the g'om is finislied). 8. — Whore tliere is division making success difficult it is called u the tiles broken up." See 漢 天下 S 患， 在於 土崩， 不在於 K 解- ^ old saying quoted in 徐 樂 傳. 】 8 一 彼此不 合。 曰 齟 齲。 二 \ 欲 M 不 進。！ n 趦 趄。 1 一 I \ 落 落不合 之詞。 四 \ 區 區自謙 W 語。 五 \ ©者 作事已 畢之謅 。一 六 一 醵者斂 財飮酒 之名。 一 七 \ 贊饔 其事。 謂之 玉成。 一 分裂難 完。 謅 之 K 解。 一 378 HUMAN AFFAIRS. 1. ― Things witli are liigli and low (uneven) are called " Hsien Chili." See 詩 經 Legge, page 283. Hsien was a chariot high in front ： Chili was a chariot low in fronts 2. ― When tlie strength of two is about equal it is called " (birds) flying up and clown." See 詩 經 Legge, page 43. o. ― Out of notliing to raise trouble is called " making wooden images to bury with the dead." 6'ee Mencius Legge, page 9. "Was lie not withonfc posterity, who first made wooden images to bury with the dead. ^作 俑者， 其無 後乎. The making of these wooden images led to the practice of burying living persons witli the dead. 4. ― To continue to follow an evil precedent is called " following a bad example." See 左 傅 Legge, pages 100 and 101. 5. ― Wlien hands and moutli are both working it is called " grasping rio-bt and left." See 詩 經 Legge, page 234. 6. ― To have no time to attend to one's appearance is oallecl " reins in liand." See 詩 經 Legge, page 8G2. 7. ― AVlien hands and feet are botli used in walking it is called " crawling." See 詩 經 Legge, page 57 and Mencius Legge, pages 134 and 161. 事有低 昂。 曰 軒 二 力 ® 三 0O 四 仍踵 允。 手 口 不 暇 手 足 上 下。 曰 0 頗。 起 事。 §S 之 作 M 弊。 譜 之 效 共 作。 曰 桔 椐。 修 容。 曰 鞅 並 行。 曰 匍 0 HUMAN AFFAIRS. 379 1. ― To bow down the head and reflect is called " Cli'ih Hu'i." ― The Die. 玉 篇 has 《氐 掘, read cCh'ih chui ； bafc the poets and other authorities write 回. The meaning is much the same as 徘 f 回 " irresolute." 2. ― " A bright pearl cast into the dark " means great wrong to men of talent." The comparison of throwing a sparkling pearl in a man's way ia a dark night and startling him was used by 鄰 陽 of the Han dynasty ( 中 上 書 ) to illustnite how men of talent were lost for want of proper recommendation . 3. ― " Going into one's dwelling and grasping the weapons " means treating each other as flesh of iish. ^ m 書， 鄭 ^傳- When 鄭 康 成 cut np 何 休, s book on the literary perfection of the 三 傳 of the C7t'i/i Ch'iu, the latter sighed and said, 康^; 入 吾室， -橾 吾戈而 伐 我乎. 4. ― To seek instruction from a fool is "to ask the blind to show the way." ^韓 愈， 答陳 生書. Han Wen-kung used this })hrase in replying to Ch'en who asked his advice as to the best wny to promotion. 5. ― To bend one's principles to suit an employer is like praising a jewel witli a view to selling it. This saying is said to be from a commentary of 范 氏 on the 論語. 求 主枉五 於 人求四 目 售^ 道 盲 * 教 相 1 俯首 而思。 3 氏、 回。 二 明珠 暗梭。 大屈才 能。 三 操 戈。 魚 肉。 於愚 間 智 i 以 千 銜玉 38o HUMAN AFFAIRS. 1. ― " The views of men of wise counsel are much the same." A saying of gj] 備 in the 三 g 志. 2. 一 The benefit of the words of a humane man is wide spread. >See 左 傅 Legge, pages 5SG and 580. 3. 一 "To wield an axe in front of (Lu) Pan's door " denotes inability to estimate one's own powers. See the lines below l>y 之 澳 of the Miug' dynasty comparing the writing of verses on the grave of ^* 白, one of the most famous of Chinese poets, to the wielding of an axe in front of Lu Pan's door. Lu Pan being the god of carpenters, his door is the wrong place for showing off one's power of wielding- an a.xe. — 采石江 邊一堆 土4 李白 之名高 千古、 來來 往往 一首詩 》 魯班門 前弄大 獰> 4. 一 "To bring a block of wood to the level of the summit of a liigli building " is a phrase for not recognising liigli and low. >S'ee Mend us Lc-gge, page 299. 不揣 其本， 而齊 其末， 方寸 之木， 可使高 於 專 樓. " If Tou do llot adjust them at their lower extremities, but only put their tops on a level, a piece of wood an iucli square may be made to be higher- than the pointed peak of a high building." 智 謀 之 士。 所見 略同。 仁人 之香。 .其 利 甚 溥。 三 班門弄 不知分 斧。 岑 櫻 齊 木。 ^ 識 高 卑。 HUMAN AFFAIRS. 38 1. ― Of violent force that cannot be suppressed it is said " a weed that spreads more and more is difficult to deal with." ^左傳 Leg'g'e，pag'e5. 不 如早爲 之 所， 無使 滋蔓， 蔓難 圖也， 蔓草猶 不可除 • " You had better take the necessary precautions and 】iot allow the danger to grow so great that it will be difficult to deal with it. Even grass, when it has grown and spread all about, cannot be removed.1' 2. ― Wlien one secretly cherishes an evil heart it is said " the lieart of man is past finding out." 釓： 唐書, 尹' ff 傳， 尹子叵 測也. 3. ― "To build a house by tlie roadside " ― an expression for much discussion and difficulty as to completion. ^漢 書， 班 固傳. The following old saying was quoted by 章 帝, (A.D. 7G-89) of the Han dynasty to JjT 固, 、\'heii he wished to assemble the literati to discuss music and ceremonies. 作舍 遨旁， 三年^ 成、 A house by the roadside is sure to excite public attention and discussion. 4. ― ;' One state and three rulers " ― divided authority and want of unity. Sec 左 Lcg'ge, pages 143 and 145. ，延 莫遏。 \ 0 W 滋蔓 一 0 鼴 11 一 包藏禍 Y3。 \ 人心 \ 叵 測。 三 作舍道 榜。 \ 議 論多而 \ 難 成。 © 一 一 圏 三 豳 1 權 柄分而 \ 不 一 。 382 HUMAN AFFAIRS. 1. ― (A person wliose) affairs meet with extraordinary fortune is said " to be fortunate in the three lives." The 傳 燈 錄 relates that a man of the T'ang dynasty had been born three times and been a mandarin each time. 2. ― Everything turning out contrary to one's wishes is expressed by " not a single tiling accomplislied." &e 唐代叢 書- From a song called 老去 也歌 薛逢 of the T'ai〕g' dynasty. 3. ― Excessive love for wine and women is like " felling a single tree with, a double axe." ^ 元 史 This phrase was used by 阿 沙 不 花 of the 元 dynasty, when remonstrating with the Empei'oi' 武 宗 (A.D. 1308-1312) on account of his excessive love for wine and women. A 珍 之味不 知御 》 萬金之 軀不知 愛6 惟麴 蘖是好 a 溺續是 耽> 是猶以 雙斧伐 狐樹、 未有^ 顚仆 者也、 4. ― Wlieu strength is insufficient, it is like using an incli of glue to make the Yellow River clear. * 抱 朴子. 寸 膠不能 锂黄河 之濁， 尺 水不 能却 蕭丘之 火- 事有奇 緣。 曰 三 生 有幸。 二 事皆拂 意。 曰 1 事 無 成 三 酒 色 是 躭。 如 以雙 獰伐孤 樹。 . 四 力 量 不 勝。 如 以寸 膠澄黃 HUMAN AFFAIRS. 383 1. ― " Hear all sides, then you will be enlightened : hear one side, and you will be in the dark " 一 thus Wei Cheng spoke to T'ai Tsimg (of the Tang' dynasty). , ^ 唐史. Wei Cheng (circ A.D. 66G) was famous as the Minister of T'ai Tsung (A.D. 627-G50) and noted for his wisdom and integrity. 2. ― a The ire of the multitude is difficult to oppose : the desire of tlio individnal is difficult to accomplish " ― thus Tzu Gh'en rebuked Tzu K'ung. See "j^ Legge, pages 444 and J48, where Legge translates, " It is difficult to go against the anger of them all ： and it is difficult to secure the exclusive authority to 3. ― The desire to display tliat in which one excels is expressed by " the heart anxious " " itching (to show) one's skill." ^射 雉赋， 徒心、 煩 而抆攥 ^ 潘 安仁. 4. — Being* utterly destitnto of passions and desires is expressed by " rotten wood," " dead ashes." See 莊 子 Legge, Vol. r., page 17G. " Can the body be made to become thus like a withered tree " and the mind to become like slaked lime ？ " Said b 顔成 子游， "南郭 子綦 形 面使如 槁木、 而心、 固可 使如死 灰乎, 兼， 聽則明 ？偏聽 則 暗。 此 魏徵之 對 太 宗。 二 衆怒難 犯。 專 欲 難 成。 此 子產之 諷 子孔。 欲逞所 長。 譜 之 >3 煩 枝癢。 四 絶無情 欲。 譜 之 槁木 死灰。 1. ― " There is a Chiang Nan guest present {lit on the seat) '、' ― one must be cautious in his utterances. In the 古樂府 there is a song called the 曲. The partridge vras said to I>e always attracted towards the South, and if a man from the South heard " the song of the partridge," thoughts of home rose within him. So 奠& 谷， of the T'ang dynasty, wrote the following lines, protesting against the singing of that "song in the presence of a man from the South ： ― 花木 樓臺近 九衢、 淸歌 一曲倒 金壺， 座 上 亦有江 南客、 莫向春 風唱鹧 鴒、 2. ― "No commoner among those wlio come and go" means that a person's intercourse is only confined to superior men. 白 ~jp means a person who has no rank, literary or otherwise, and who therefore wears ordinary clothes. For the phrase see the piece 陋室銘 hy 劉 禹踢； Giles' Gems, page 15G. 3. 一 Nearing the good portion is expressed by u gradually entering tlie beautiful region." See ante page 220, Xo. 3. 4. ― An unwarranted assumption of airs is expressed by " acting as if there was no one present but himself." • 晉書， 王 猛傳. Wang Ming (see ante, page 257 No. 1) searched for lice while conversing on fche affairs of his age with Iluan Wen. 384 HUMAN AFFAIRS. 1 座上有 、江 南。 語 1W 須 謹。 二 往 來無白 丁。 交 接 皆賢。 將近好 處。 曰 漸 入 隹境。 無端倨 傲。 曰 旁 若 無 人。 HUMAN AFFAIRS. 385 1. ― Getting off duty on pretence of business is expressed by "to apply for leave." 2. ― To use money to get one to do anything is expressed by Yin Yuan. 黄 = 延 to retain, 緣 = 由 wherewithal ： ― " retaining fee." 3. ― Of any tiling that is very profitable it is said "rare merchandise worth storing." See 史 露已， @ 不韋傳 and Mayers, Nos. 146 and 228. This phrase was used by 呂 韋 when, recognising in I Jen (異 人) remarkable qualities, he resolved on attaching himself to his fortunes. He finally succeeded in getting I Jen restored to his native state of Ch'in. 4. ― " Tlie car tliat has been upset ought to serve as a warning " is said of tlie propriety of heeding in affairs what litis liappened before. &治安 策一賈 誼- 前車 旣覆、 後車 當誡、 秦世所 以齑絶 e 其轍迹 可見、 然而 不避、 是車又 將覆也 > 25 借事寬 « 。曰 告 假。 二 將錢囑 ¥。曰 夤 事有大 利。 曰 奇 貨可 居。 四 事宜鑒 W 。曰 覆 車當 戒。 386 HUMAN AFFAIRS. 祖曰 爲外一 ° 左此彼 1. 一 To abandon one cause for another is expressed by " baring tlie left shoulder." See 漢 書. After the dcatli of Kao Ti， of the Han dynasty, the kinsmen of the Empress rebelled. Choa Po (周勃 ) took the royalist side and put himself at the head, of the troops. In order to ascertain the feelings of the Boldieiy, he issued an order, saying : " Let these who are for the family of 呂 (the rebels) bare their right arms, and those who arc for the family of 赛 J (the royal family) bare their left," (爲 呂氏右 租， 爲劉 氏左租 ）• Tlie soldiers responded by 1 taring their left arms, and led l»y Chou Po defeated the rebels. A story is also told of a maiden of the state of Ch'i (^C ), who was wooed by the sons of two families, one of 、v】ii(— 'h resided in the eastern, the other in the western quarfci'i" of lier neiglibourbood. Her fatlier told her that she should bare lier right shoulder if she preferred the son of the eastern family, and her left if her choice was the son of the western family. The maiden a])pe;u\'d with l»oth her shoulders barocl, and, when askwl the reason, explained that both suitors met with lier iiiipro\-a], mid tliat slie would have her meals in the CcisttTu family, as the son of it was l'icli though ugly, and that she would spend 】]er niglits in tlie ^I'csteru family, as tlie scion of it Avas liandsome tliongh poor. HUMAN AFFAIRS. 387 1. 一 In dealing with a matter to be ready to take either side is expressed by " handling both ends of a piece of wood at the same time." ^唐 書， 蘇味道 傳， Su Wei-tao, of the T'ang dynasty, was nicknamed as he always recommended a trimming policy as the best. 2. ― When an enemy is very easily beaten off,, it i& expressed by " removing dust or shaking it down." ^史 記， 汲 黯傳. When 淮 南 王 安 、vas meditating rebellion, be said all the great ministers of the court of Han, except 汲 could be removed or shaken down like dnst (如' 發蒙振 落耳) 3. — AVitli a fixed determination to conquer one is said " to break tlie boiler and sink tlie boat " (rather than return vanquislied). ^ 史記， 秦世 家 Said by 孟 明 of 秦 wlien Icadiug an attack against 4. ― " Advice to bend the flue and remove tho fuel is a thankless service," means that the great aid of timely forewarning is not thonglit of. See page 388, No. 1. 1 事 曰模 敵 甚 曰 發 三 志在 曰 破 舟。 兩可 ( 易摧。 四 曲 突徙薪 無 恩 澤。 不 念 豫防之 力大。 388 HUMAN AFFAIRS. 功急 知客爲 斕焦一 辯 之救^ 上頷頭 1. ― "He who scorclies liis head and bruises liis brow is an honoured guest," ― the great merit of coming to the rescue on an emergency is alons recognised. ^ M 史. In the time of tlie Han dynasty the daughter of 霍 光 was married to the Emperor 宣 帝 (B.C. 73-48). Her ln-others and relations, relying on their relationship to the Empress, became so over- bearing in their con d net that 《余^ f§ presented a memorial urging that they should be repressed, but his advice was not followed. Afterwards they had to be exterminated, and those who assisted in the work of extermination were handsomely rewarded. A friend of bronght forward his claims to consideration, and in doing so told the following story ： ― A guest, having once observed that his host had his firewood stored in a. dangerous place, advised him to remove it so as to prevent any risk of fire, but the host paid no heed to his advice. In time a fire did break oat, and those who came to put it out were scorched and bruised. The host, to show 】iis thanks for their kind assistance, entertained them at a banquet. A neighbour of his pointed out to him that if he had followed the advice given to him in the first instance, not only would he Lave been spared tLc cost of the l^anquet, but there would not have been a fire. N"oth withstanding this he who had advised the removal of the firewood was not even tlmuked, whereas those who had suffered in cstingnishing the flames Avcrc sumptuously en- tertained. The host 、vas so struck by the cogency of these remarks that lie at once sent an invitation to liim who had given him advice in the first instance. Prom tliis story 徐 Jffg's advocate went on to argue that ho who 】md been the first to advise the repression of the 霍 family ought to be rewarded, for if his advice had been folio wed all the trouble of exterminating them and the cost of rewarding those who helped in the work of extermination would have been avoided. HUMAN AFFAIRS. 339 1. ― A thief is called " tlie gentleman on tlie rafter." ^漢 書， 陳實傳 • Ch'en Sliih alias Clmng-knng (陳 實字 仲弓） of the after Han dynasty, was a man noted for his probity, whose opinion was much respected in his native village. There happened to be a famine in the neighltomiiood, and a thief got into Chan's house and hid liimself among the rafters. Ch'en, seeing him ensconced there, summoned his sons and grandsons and thus lectured them ： ― "The bad men in the world were certainly " not originally wicked : they have only become so by habit. " Do not imitate this gentlemen on the rafter." The thief, in terror, came down from his pereli and prayed to be forgiven . Ch'en then told him that lie did not look like a bad man, and,, urging him to turn over a new leaf, presented him with some cloth and rice, and allowed him to depart. The result was that all the robbers in the neig-libonrhood departed from their ways of wickedness. 2. ― The violent and obst inato are called " refractory people outside tho pale of civilisation." 3. ― Wood shavings and bamboo ends are both things that have their use. — & 晉書， 陶 侃傅. In the time of 7C 帝， °^ the Eastern Chin dynasty, 陶 i used to save up the shavings and hamboo ends left over Avhcn building ships. People could not utKlcrstand why ho did this until, when there happened to be a very heavy fall of snow, he used the wood-shavings for covering the slush in front of his house and, when 桓 attacked 蜀， he used the bamboo end for rivets in laiikling ships. 賊人曰 粱上苕 子。 强 #曰 化外頑 民。 三 木屑竹 頭0 皆爲 有用之 390 HUMAN AFFAIRS. 1. ― Ox-nrine and liorse fungus are materials for preparing medicine. See Han Wen-kung's 進 學解. 2. ― " Sweeping tlie ground with the Five Classics " described Chu Cli:in-ming when lie disgraced liis scliolarly dignitv. ^ 唐書， SSi 欽 明傳. Chn Ch'in-ming was a famous scholar in tlie time of 中 (A.D. 684), of the T'ang dynasty, who disgraced himself by capering before the Emperor and his ministers, jf^ said of him that his conduct 、、'as like sweeping the ground with the Five Classics. 3. ― " One piece of wood propping up the heavens " (meant that) Wang Tim of Chin should not yet presume to move (in rebellion). * 晉書， 郭 璞傳. Wang Tun of Chin had long been meditating rebellion. One night he dreamt lie held a piece of wood in his hand with which he was propping up heaven. On asking 郭 alias 景 糸屯 for an explanation of his dream, he interpreted it as meaning the character ( • one 木 piece of wood) not yd, i.e. that the time was not yet ripe for moving. 1 牛溲馬 渤。 可 備藥 物之資 _ 五經掃 地。 祝 欽明 自褻斯 文。 一 木撐天 。晉 王敦 未可擅 力 o HUMAN AFFAIRS. 391 1. ― "To write tlie character for phoenix or the character for ox " means using words with a hidden meaning to ridicule friends and relations. See 晉 書， 綠 康 aud 魏 } 安 Hsieh An, were great friends, "'lio lived in the time of the Chin dynasty. On one occasion Hsieh An went to visit 康， who happened to be out. His son 喜 Hsi came forth to receive him, but Hsieh, instead of going in, wrote the character " phoenix " on the door. Hsi was delighted at this, but his joy was somcwhafc damped when his father returned and explained that what Hsieh meant was that his son Hsi was "an ordinary bird " 凡 鳥 一 this being the meaning of the two characters of which 鳳 is composed. Li An-i (李安 義)， of the T'ang dynasty, went to visit a rich man named 鄭 生, who said he was not at home. Li An-i knew this was not true, so be wrote the character 午 "afternoon" out he door in a large hand and departed. When asked why he had done so, he said 午 meant " the ox ( 牛 ) not putting out its head." 題鳳題 牛。 譏友 392 HUMAN AFEAIRS. 1. ― " Bruising the wheat- and breaking the pear " were wonderful dreams of seeing a son and husband. 楊 進 賢 of the T'ang dynasty lost his son. One niglit he dreamt lie divided a pear with him, which was explained to him as meaning that lie would see him again, for it is necessary to divide a pear to see its- seeds, the character ( 子 ) for son ai]cl seed being the same. There was once a woman of Ningpo who lost her hnsbancl and sons during an outbreak of rebels. Not being able to find them, she took refuge in a nunneiy. While residing there she ono night dreamt she saw some one splitting open wheat and lily blossoms falling. Next morning she told her dream to the lady abbess, who congratulated her on having had such a lucky dream, for, she explained, by cracking open wheat the seed ( becomes visible, which means- that jou Avill see jonr husband, the sound of the word seed ( 麥夫 Fn) and Imslcmd ( 夫 Fu) being the same j when the lilj blossoms fall, the fruit is seen, which means that you will see your sons. 2. ― A word from Mao Sui (liacl tlie weight of) the nine tripods, so much did men value his utterances. See ante, page 3G7, No. 4. 3. 一 The assent of Li Pu once given (was worth) a thousand pieces of gold, so much did men rely on his fidelity. See ante, page 363, No. 2. 1 破麥 破梨。 見 子見夫 之 奇 夢。 乇遂片 香 ^ so«\ S 其 00 三 季布 一 諾 千 金。 人 服 其信。 HUMAN AFFAIRS. 393 1. — Yo Fei had imprinted on liis back the characters " perfect loyalty to my country." • 朱書， "岳 飛傳- In the time of 高宗 (A.D. 1127-1163) of the 南宋， 棺 accused Yo Fei and his son of fomenting rebellion, when Yo Fei bared his back and showed imprinted thereon the characters " perfect loyalty in the service of my country." 2. ― Yang ChGn bequeathed only purity to his family. For an account of Yang Chen see Mayers, No. 880 and ante, page 28G, No. ？). He was famous for bis justice and probity. When head magistrate of 添 州 his family lived in the most modest style. When some one urged Yang to invest in propei ty, he replied, " if after generations call me the " poor official, will not that be a rich inheritance for " my 3. —If weak, it wagged.' the subject is strong and the ruler is is said " the tail is large and will not be See 左 傳 Lcgge, pages G32 and 635. " Great branches arc sure to break the roots : a great tail cannot be moved about." 汞大 必折， 尾大 不掉、 1 岳 飛背湼 盡忠 報國。 二 楊 震惟以 淸白 傅家。 三 下强 上弱。 曰尾大 不 棹。 394 HUMAN AFFAIRS. 1. ― If tlie ruler permits his power to be taken away by liis subjects it is said " the great sword is lield tlie wrong Avay about." &e 漢書， 梅 福傳. 2. ― In the present age not only must the ruler select the ministers but tlie ministers have to select the ruler. ^ 漢書， 隗 I "Words used Ly 援 to 光 武 when lie was sent by 魄 富 to 洛 陽 to invite him to take the throne. 3. ― Tlie heaven appointed ruler not only finds it difficult to establish liis rule but also finds it not easy to maintain it. ^唐 史， （太宗 ). 4. ― " The actions of my whole life can all be spoken of before mankind " expresses Szu-ma Kwang's con- fidence in himself. ^朱 書， 司 馬光傳 5. ― "Tlie secret of disposing troops lies in there being one master-mind " was Yo Wu-muli's remark about troops. ^朱 書， 岳飛 傳- 1 上權下 奪。 曰 太阿倒 待。 二 當 4 之 世。 不 但君擇 臣。 臣 亦 擇君。 三 受 命 之 主。 不 獨創業 難。 守 成亦^ 日勿。 四 平生所 舄。 皆 可對人 譬。 司 馬光之 自信。 蓮用 之妙。 惟存乎 一 © 。岳 武 穆之論 兵。 HUMAN AFFAIRS. 395 1. ― " Not adorning the border of tlie garment " means a man who does not assume a specious demeanour. ^漢 書， 隗 囂傳. ^ 援 after having been deputed hj 魄 慕 to interview his old friend 公 ^Jfc. who had proclaimed himself Empercr in 蜀， returned and reported "he was so adorning the border" that it was evident his ambition went beyond the regions of the East. On this 魄 露 sent an invitation to 武 requesting him to take the throne. 2. ― " Not standing on a high bank " means a man of a peaceful and pleasant nature. ^唐 書， 鄭 羣傳. 3. — " Ch'aeh Erh," " Yao Mo," are expressions for extreme smallness. For the former see 左 傅 Leggc, pages G13 and 618， and for the latter see 王 命 論 by 班彪 of the Eastern Han dynasty. 4. ― " Slovenly," " careless," are expressions for want 'of thoroughness. See 莊 子 Legge, Vol. ii.， page 121. 長梧封 人問 子 路曰， 君爲 政焉勿 鹵莽， 治 民焉， 勿滅 裂. " The Border warden of Ch'ang Wu, in questioning Tzu Lu, said : ' Let not a ruler in the exercise of his government be (like the farmer) who leaves the clods unbroken, nor in regulating his people, like one who recklessly plucks up the roots.' " 不修邊 隔。 1115 人不飾 儀 容。 不立崖 岸。 0 人天性 和樂。 三 蕞爾 ^ w。 香 其 甚 小。 四 鹵莽 滅裂。 香 其 不精。 396 HUMAN AFFAIRS. 1. ― Mistakes all arise from want of learning. jjj^ of the Han dynasty committed many mistakes in his life, with regard, to ^vhich ^ ^中 ^ said ： ， ^ 皆綠^ 學， 改處皆 由性悟 2. ― By persevering' in anything' it will become natural. From 國 策. 3. ― To seek to have an}- thing accomplisliecl quickly is expressed by " transgressing the order." See 禮 霞己 Leggc, Vol. n" page 85. 4. ― Excessive politeness is expressed by " excessive respect." ^ 諭 語 Lcgge, page 46. 5. 一 Those wlio make a show of .being upright are called " your good people of the villages." See Mencins Lcgge, page 377. 惡 鄕 原， 恐 其 亂 德 也. " I hate your good careful men of the villages lest they be confounded with the truly virtuous." 6. — Those who excel the multitude are c filled "the tig finger. '; Mencius Leggc, page 161. 於齊國 S 士， 以伸 子 爲 巨 攀. " Among the scholars of Ch'i, I " must regard Oliung as the thumb among the " fingers." 誤 處皆緣 不學。 一 强 作乃成 自然。 一 三 ！ 求事速 成曰躐 \ 等。 一 四 一 過於禮 貌曰足 \ 恭。 一 五 \ 假忠 厚者。 謅之 Z 鄉 原 D Z 六 一 出人 羣者。 謅之 \ 巨 擘。 一 HUMAN AFFAIRS. 397 1. ― " A shoreless flow (of words) is the result of levity." See 莊 子 Legge, Vol. i.， page 193. 2. 一 Tlioronglmess and care is the result of leisurely deliberation. . 3. — He who does good hands down a fhii' name for a linudred generations : lie who does evil hands down a bad name for nivriads of years. ^ 晉書， 桓温 傳. 4. ― When a person's transgTessions are many he is said " to be ripe in wickedness." See 桐葉辯 & 柳宗元 of the T'ang dynasty. 5. ― When the measure of a man's sins is full, it is expressed by Kuan Ying " (he lias come to the end of his tether)." ^ec 書 經 Leggc, page 287. 6. ― It lias often been seen tliat bewitching looks incite to licentiousness. From ^輕. 】 孟 浪由於 輕浮一 精 詳出於 三 爲 善則流 惡 則遺臭 四 過 多曰稔 罪 滿曰貫 萬年 〔 盈〔 六 常見 冶容 議淫。 1. ― One ought to know that carelessness in putting- away things encourages tlieft. F 醒 Si 經' 2. ― " Looking at n leopard through a quill " ― what one sees is not much (for you only see one spot). * 晉書， 王獻 之傳. 3. ― " Sitting in a well and looking at lieaven " 一 (an expression for) wisdom and experience being narrow. See the piece 原道篇 by 韓 文公. 4. 一 When one lias do chance of acting it is said " the hei'o has no place for sliowing his prowess." ， 三 ffl 志 Said 一 講葛亮 to 孫權 regarding 蓍 操. 5. ― When right principles of government prevail in the empire (tlie superior man) will sliow liimself : tlie superior man has tlionglits of unfolding liis abilities. &e 論 語 Legge, page 7G. 6. ― Success in acquiring fame and fortune is expressed by " the nimble foot gets lirst." See 史露已 ，韓信 世家 • An expression used l»v 蒯 通. 398 HUMAN AFFAIRS. 1 須 知慢藏 誨盜。 管中窺 豹。 所 見 不 多。 坐井觀 天。 知 識 不廣。 四 無勢 可乘。 英 雄無用 武 之地。 有道則 見。 君 子有展 汆 之思。 求名 利達。 曰 捷足先 得。 HUMAN AFFAIRS. 399 1. ― Comforting a scholar for being beliinclliand and checked is expressed by " anything great is long in making." . From 道 德 經. 2. ― Not knowing how to adapt oneself is expressed by " only perusing one's father's books." ^ 國 策. Said by 藺相如 。f 趙栝. 3. ― To think one's self clever is expressed by " only adhering to one's own opinion." 4. 一 Shallow views are expressed by " skin (deep) "views." 5. ― Vulgar speocli is expressed by " rustic speech." 6. ― Those wlio know the times belong to tlie class of superior men. ^ ^ 司馬徽 t 。劉 備. 7. ― Tliose who arc blind to tlie first movements of things are not bright and intelligent men. From 輕. ^ S 徐敬業 討 武 S 檄， & @ 賓王- 坐 昧先幾 之兆， 必貽 後至； 2,. 1 慰士遲 滯。 曰 大 器 胱成。 二 R 知通變 。曰 徒 讀 三 自作聰 明。 曰 徒 孰 已 見。 四 淺見曰 膚見。 五 俗 香 曰 俚 眷。 六 識時勢 者在俊 傑_ 七 昧先幾 者非明 哲_ 4oo HUMAN AFFAIRS. 1. 一 The country bumpkin does not know a single ■character. * 唐書， 張 宏靖傳 Said hj 張 宏 靖， after the empire was at peace, when urging the soldiers to devote themselves to learning. 2. ― Have the stupid not even one accomplishment ？ Sec 史 ，已， 韓信世 家， where there is the following saying of 廣武君 addressed to 韓信. 智者 千慮、 ^有 一失、 愚者 千慮、 必有 一得、 3. ― " Removing a ting " denotes removing a pest. ^ 朱 史 丁 籠 lived in the time of the Emperor Chen Tsung (A.D. 998-1023), of the Snug dynasty, and succeeded iu getting 寇 準 l>anished to 雷 州 . He afterwards became prime ministei* and. his oppression of the people was so notorious that they used to sing the following - rhyme with regard to him find K'ou Chan : ~ • 欲得天 下好、 莫如召 寇老、 欲 得天下 寧& 當拔眼 前丁、 Tang Wei was finally banished to 崖 州. 4. ― " To liavc another Cli'in " is to add another enemy. & 史記， 張 耳傳. Said by 相 國房君 to 陳 勝, who wished to exterminate the family of 武 臣， because "Wu Shen had set him- self up as prince of 趙. 1 村 夫不識 一 丁。 二 得 n 三 拔去 一丁。 譴除 一害。 四 K 生 一秦。 是增 一 仇。 HUMAN AFFAIRS. 401 1. ― When warnmg against unguarded words it is said '( walls have ears " {Jit Lest an ear be laid close to the" wall). See 詩 經 Legge, page 340. 2. 一 When warning against making too light of an enemy, it is said " do not say Cli'in is without men." See 左 傳 Legge, pages 262 and 264. 3. ― When evil doers mutually help one another they are said "to be helping Chi eh to oppress." ^ 史 IB, 漢高祖 本紀- 樂 {see Mayers No. 259) is always held np as the type of an oppressive ruler. 4. ― Insatiable covetonsness is expressed by " having obtained Lmig to long for Shuli." See 漢 書， Said hy 武 光 (A.D. 25-58), Emperor of the Later Han, when urged to attack 蜀 after having secured 隋 人不 知足、 旣 得隴又 望蜀、 5. ― One ought to know that, when a vessel is full, it overflows. From 家語. 6. ― One on glit to recognise that, when a tiling reaches its limit, it turns round. 唐書， 蘇安恒 傳- 26 1 戒輕 I1SH 恐屬 \ 0 有 耳。 一 二 戒鹈敵 。曰勿 SI \ 泰 無人。 一 三 ^ 同惡相 W 。謅之 \ 助桀 @ 虐。 \ 貪 § 無 厭。 謂 之 \ 得隴 望蜀。 一 五 一 當 知器滿 則傾。 \ 力 \ ^讖物 極則反 。一 402 HUMAN AFFAIRS. 1. 一 To take pleasure m gaiety is expressed by " fond of fun." See 左 傳 Legge, pages 153 and 155. 2. ― Being fond of joking is expressed by K'aei Hsieli. ^漢 書， 東方 朔傳- 3. ― When calumny has vent it can make men believe tli at there is a tiger in the market. See 韓 非 子. The prince of Chao 趙, wlien questioned by 共， said that, if told by one or two men there was a tiger in the market, lie would not believe them, but if by three men, he would. 4. ― A multitude of evilly disposed people stir up strife, just as a crowd of mosquitoes can make a noise like thunder. ^漢 書， 中山靖 王傳- Said by 中山 靖王 to 武帝 of the Han dynasty. 5. ― " How finely wrought ！ how exquisite ！ you weave the perfectest brocade ！ " expresses liow calnmuious words will breed trouble. See 詩 經 Legge, page 34C and Jennings, page 230. " How finely wrought ！ how exquisite ！ You weave the prefectest brocade ！ Ye scandal weavers ！ 一 yet ye go Too far with your tirade." 萋兮 菲兮、 成是貝 錦> 彼譖 人者， 亦 已 大甚、 喜嬉戲 。名鴆 一 好弄。 一 二 好笑謔 。謅之 \ 載 譜。 讒口 交加。 市 \ 中可信 有虎。 一 衆奸 鼓釁。 聚 \ 蚊可以 成雷。 一 五 藝 M 13 脔 mis \ 譖 香 之釀禍 。一 HUMAN AFFAIRS. 403 1. 一 "To liold sand in the mouth and shoot it at a shadow " refers to the injury to men inflicted by imp and water kelpie (evil persons). See 詩 經 Leg'g'e, page 346 and note. " The Yih is a fabulous creature which is said to lie concealed in the sand at the bottom of a stream, and when the shadow of any one on the bank appears in the water, to spurt sand at it, after which the person is sure to die." 2. ― Diseases may be healed by acupuncture and probing {lit needle and stone probe). 3. ― The poison of tlie Che 11 is sure to kill. The Chen is " a bird like the secretary falcon. It eats " snakes and is supposed to be so poisonous that fish " die where it drinks, the grass withers around its " nest, and its feathers steeped in spirits make a " virulent poison." (Giles). 4. ― Li I-fn, under the cover of mildness, injured (men and) things, so it was said of him " that under his smile was hidden a sword." ^唐 書， 李^ fflf 傳- Li I-fu lived in the time of 高宗 (A.D. G50-G84), of the T'ang dynasty, and from his possession of the qualities described in the text was surnamecl "Li, the Oat" 李貓' 1 含沙射 影。 眷 鬼蜮之 害人。 緘砭 所以治 病。 鴆毒 必致殺 人。 李 義 甫。 陰 柔 害 物。 人 0 之 笑裏 藏刀。 4。4 HUMAN AFFAIRS. 1. 一 Li Lin-fu, evil and crafty, injured men and was called by men of liis day " the person with honey on his lips and a sword in his bowels." See Mayers, No. 85G and ante, page 163, No. 2. 2. ― To do duty for another is called " acting for the cook." 霞午由 (spe ^I^jers, No. 204 and 莊子 )， when 堯 endeavoured to persuade him to take over from him the throne, replied ： ~ - 庖 人雖不 治庖、 尸祝 不越樽 俎而代 S 矣, 3. ― To devise plans for anotlier is expressed by " borrowing the chopsticks." 一 ^史 記， 漢高祖 本紀. 張頁， w^ieu dissuading- the founder of the Han dynasty from adopting the policy of restoring the Sis States recommended by 麗 食 其 with a view to counteract the power of the state of 楚， said to him " lend me your chopsticks and - witk them I will draw you another plan." 4. ― To see tHng's very clearly is expressed by " as distinctly as looking at fire." See 書 經 Legge, page 226. 5. ― Of an cneni}^ easily overcome it is said " the result is like breaking rotten wood." '^諸 侯王表 by 班固. 1 李 林甫。 奸詭陷 人。 世 謅 之口蜜 腹劍。 二 代人作 事曰代 庖。 三 與人設 謀曰借 00 見事極 眞。 曰 明 若 觀 火。 五 對敵易 勝。 曰 勢 若 摧 祜。. 1. 一 Emperor Wu, of the Han dynasty, was inwardly a man of many passions tliouglit outwardly he made a show of kindness and lionour. From 漢 史. 2. ― Lien P'o subordinated his priyate enmity to liis country's danger. See ante, page 113, No. 1. 3. ― " Wlio will let another man snore beside his own coucli? " were the words of T'ai Tsu of the Sung dynasty. From 宋 史. Said with reference to the ruler of 南 唐， 李 燈, when pleaded his cause with the Emperor T'ai Tsu, and urged that he should be allowed to remain independenfc. 4. ― " It is certainly the age of universal dominion when tlie Tartars and Southerners are all one family " referring to the time of Kao Tsu of the T'ang dynasty. From 唐 史> HUMAN AFFAIRS. 405 1 漢武 ft 多欲而 外 施 仁義。 廉頗 先國難 而後私 仇。 軌榻之 側。 豈 容他人 新 睡。 朱 太祖之 語。 1 銃之世 。眞 是胡越 一 家。 唐高祖 之時。 406 HUMAN AFFAIRS. 1. ― As to the oppressive Ch'ni, (tlie surname) Lii was substituted for (the surname) Ying, the latter l)econiing extinct tlirough the act of Chuang Hsiang (Wang). 史 記. Chuang Hsiang Wang was 人 (see Mayers, 228), pilose putative son, who was in reality the offspring of 呂 不 韋 (see Mayers, No. 4G5), became the famous 始 皇. 2. 一 Tlie weak Chin changed tlie surname (Ssu)-Ma for that of Niu, the former becoming extinguislied at the time of Huai Ti and Min Ti. ^晉 史. Haai Ti (A.D. 307) and Min Ti (A.D. 813), whose surname was 司 馬， were the two last Emperors of the Western Chin dynasty. They were succeeded by 兀 帝 (A.D. 317-323), who established the Eastern Chin dynasty. He was the son of an adulterer named 牛 金， from whom arose the surname Niu, 3. ― Tlie Emperor Chnng Tsnng personally kept count for tlie Empress Wei (when playing chess with Wu San-ssu) ― the disgrace of which will spread for thousands of years. ^唐 史. Chung Tsung (A.D. 684), of the T'ang dynasty, was poisoned by the Empress "Wei, notorious for her disgraceful intrigues with "VVu San-ssu (武三 思). 至 若暴秦 以 呂 曰勿 臝。 是 瀛 亡 於莊饔 W 手。 弱 晉 以 牛 易 馬。 是 馬 減 於 懷 愍 W 時。 中宗 親爲黠 籌 於 韋 后。 穢 播 千秋。 HUMAN AFFAIRS. 407 1. -— Ming Huang presented Kuei Fei witli a present of money when slie washed her "boy " (An Luh-shan) ― the disgrace of which will be transmitted for myriads of ages. &開元 遺傳. For an account of Yang Kuei-fei see Mayers, No. 887 ； and of An Luh-shan see Mayers, No. 525. 2. ― Creatures of different species consorting are not worthy of even quails and magpies. See 詩 經 Legge, page 80, and Jennings, page 7G. " Quails consort and fly with quails, jays will only join with jays." 鶉之 奔奔， 鵲之 疆疆、 3. ― Father and son having the same female is expressed by u the community of roes." 禮 記 Leggc, Vol. i" page U. "But if (men were as) beasts, and without (the priuciple of) propriety, father and son might have the same mate." 夫 唯食獸 無禮， 故义子 聚蓐、 4. ― An inferior having illicit intercourse with a superior is expressed by Cheng. 5. — Fornication in violation of tlie liuman relations is expressed by Luan. 1 明皇賜 洗兒錢 於 貴 她。 醜 遺 萬 代。 二 非類昶 從。 不 如 三 夂子同 牝。 謅 之 聚靡。 四 以 下 淫 上。 謅 之 潘。 五 野合奸 偸。 譜 之 1. 一 From the beginning the way of the good and the wicked has been different : it only remains for after generations to imitate (the one) and to avoid (the other). 2. —— The purity and impurity of this generatiou depend entirely on our exertions to elevate the one and suppress the otlier. See 唐史. Said by 王 圭. 408 HUMAN AFFAIRS. 1 從來淑 慝 珠途。 惟在後 人 法戒。 斯世淸 濁 異 品。 全賴吾 DISEASES AND DEATH. 409 喪 死病疾 DISEASES AND DEATH. - ~ ^ — 1. ― Happiness, long life, and health of body and mind are truly what all alike desire. See 書 經 Lcgge, page 343. 2. ― Death and disease are what man cannot avoid. 3. 一 Only the wise can practise moderation. 4. ― Prudent men hold themselves precious (take care of themselves). 5. ― In inquiring about tlie illness of another, the expression used is " Is your precious body out of harmony ？ " 6. 一 WJien one speaks of liis own sickness lie says " I happen to have caught a trifling disease." 7. ― When one suffers from disease " it is that little child, Nature, tormenting him." ^ 唐 書， *tf 香 傅, An expression used by 杜 審 盲， granclfathcr of 甫, when asked after his health by 之 間 and others. CHAPTER XXXIII. 1 福 壽 康 寧。 固 人 之所 同欲。 二 死亡疾 病。 亦 人 所不 能無。 惟 智者能 調。 四 逹人 自玉。 五 0 人 疾。 曰 貴 體 違 和。 六 自 0 瘐。 曰 偶 沽 賤恙。 七 罹 病 者。 甚 熾 造 化小兒 所苦。 4io DISEASES AND DEATH. 盲曰 可疾二 災駘沈 是 者患一 ° 膏療不 ° 爲臺實 豈° 疾 1. ― How should illness be a calamity caused by Shih-ch'en and T'ai-t'ai. See 左 傳 Legge, pages 572 and 580 ： ― " The diviners say that our ruler's illness is inflicted on him by " the spirits Shih-ch'in and T'ai-t'ai." 2. ― Illness that cannot be lie ale d is said " to be (below) the throat and (above) the lieart." See 左 傳 Legge, pages 372 and 374. "After this the duke became very ill, and asked the services of a physician from Ts'ui, the earl of which sent the physician Hwan to do what he could for him. Before he came the duke dreamt that his disease turned into two boys who said, ' that is a skilful physician : it is to be feared lie will hurt us : how shall we get out of his way ？ ' Then one of them said, ' If we take our place above the Iieai't and below the throat, what can he do to ns ？ ' When the physician arrived, he said ' Nothing can be done for this disease. Its seat is above the heart anrT below the throat. If I assail it (with medicine), it will be of no use ； if I attempt to puncture it, it cannot be reached. Nothing can be done for it.' The duke said, ' He is a skilful physician ,' gave him large gifts, and sent him back to Ts'in." ^疾病 、求醫 於秦、 秦伯 使醫緩 爲之、 未 至、 ^夢疾 爲二豐 子曰、 彼茛 醫也、 懼傷 我焉、 逃之、 其 一曰， 居盲 之上、 膏之下 、若 我何、 醫至曰 、疾不 可爲 也、 在 肓 之上、 膏 之下、 攻之不 可、 達 之 不及、 藥不 至焉、 不可 爲也、 ^曰 茛 醫也、 厚爲 之禮而 歸之、 DISEASES AND DEATH. 41 1. 一 To be well and have nothing the matter is called " free from illness." 2. 一 " Having trouble in gatliering1 the fuel " is a liumble way of saying one is ill. See Mencius Legge, page 87. 3. ― " Tlie disease of the fisli from the river " means an affliction of the stomach. See 左傳 Legge, pages 315 and 321. 4. 一 "He may discontinue the medicine " means joy that a sickness is stopped. From 易 經. 5. ― " His disease is not cured" means that the disease is inveterate. See 書 經 Legge, page 252. 6. 一 Ague ought not to afflict the superior man ； it is just because it does afflict him that it is called oppression. ^世 說新 no There is a play on the words 虐 oppression and ague. 7. 一 Divination is a means of setting doubts at rest. When tliere are no doubts why still divine ？ See 左 Legge, page 55. Said by 國廉 to 屈 瑕， of 楚, when the latter asked him whether it would not be well to divine to see if further reinforcements were necessary to attack the states of 隙, 隨, 絞， 州 , 藝. 1 一 平安 無事曰 無恙。 \ 二 I 荣薪之 憂。 謙 香 抱 病。 \ 三 一 河魚之 患。 係 是腹災 。一 四 一 可 以 勿 藥。 喜 其 病安。 \ 五 一 厥疾弗 響 其 病篤。 \ 六 I 瘧 不病君 子。 病 君 子。 \ 政爲 瘧耳。 \ 七 卜 所以決 疑。 旣 ^ 疑。 \ 復何 卜哉。 \ 412 DISEASES AND DEATH. 1. ― Hsieh An dreamt of a cock and never recovered from his sickness owing to Jupiter being that year in Yu (the sign of the cock). See 晉 書， and Mayers, No. 584. 2. ― The ruler of Ch'u swallowed a leech and recovered from the effects because of. his generous consideration of other people. 賈宜 新書. The ruler of Ch'u was 惠 王. He swallowed a leech in his food to save the cook from blame. 3. ― " Going to put fine floss " (on tlie mouth and nostrils to make sure that the breath Las ceased) and " going to change the mat " denote that one is about' to die. See 禮 記 Legge, Vol. n.， page 173 and Vol. i.， page 128. 4. ― " Become a man of tlie past," " entered on tlie ghost's register," both, denote that one is already dead. * 魏 文帝， 與吳 質書. 5. — When one's parents die one goes into mourning. 6. 一 When one is in deep mourning he should study the ceremonies (of mourn ing). See 禮 記 Legge, Yol. i.， page 102. 1 \ 謝安夢 雞而瘐 不起。 一 因 太歲之 在酉。 一 楚王呑 蛭而疾 乃痊。 因 厚德之 及人。 1 二 \ 將屬鑛 。將 易簣。 皆香 \ 人之 將死。 四 ^ 作古人 。登 鬼錄。 皆眷 \ 人之 己亡。 親死則 丁憂。 六 居 喪則讀 禮。 一 DISEASES AND DEATH. 413 1. ― (The corpse) on tlie bed is called SMh (the laidont). See 禮 記 Legge, Vol. 1.， page 117. 2. ― (.The corpse) in tlie coffin is called Chiu (being1 in tlie long Lome). See 禮 fg Legge, Vol. I.， page 117. . 3. ― The document announcing a death is called Fu. 4. ― To comfort a son in mourning for his parents is called Yen. 5. ― Going to condole is called "to crawl " {i.e. doing the utmost witli hands and feet to help). 6. ― The hut by the grave is expressed by " the slanting slied." See 禮 記 Legge, Vol. 11. ， page 191. 7. ― " To sleep on straw with a clod of earth for liis pillow " (denotes) tlie sorrow for parents under the sod {lit in the ground). See 禮 fg Legge, Vol. n.， page 191. 8. ― " Moderation of grief in accordance with the natural changes (of time and feeling) " is advice to a son in mourning for his parents to spare liimsetf. See 禮 記. Legge, Vol. 1., page 167. 在 床謅之 尸。 二 在棺 SS 之枢。 三 報孝書 曰訃。 四 慰孝 子曰暗 。 五 往弔曰 匍匐。 . 六 . 廬墓曰 倚盧。 七 寢苦枕 塊。 哀 义 毋 之 在土。 簡哀順 變。 勸 孝 子 之 惜身。 414 DISEASES AND DEATH. 1. 一 When a man dies it is said, " he lias completed his term of life in tlie chief resting place." 2. ― When a woman dies it is said, " she has completed her term of life in the inner resting- place." 3. 一 The Emperor's death is called Peng (has fallen). See 禮 Legge, Vol. i.， page 117. 4. ― The death of a feudal prince is called Kweng (has crashed). See 禮 =g Legge, Vol. i.， page 117. 5. ― The cleatli of a liigh officer is called Tsu (lias ended). ― See 禮 =g Legge, Vol. i.， page 117. 6. ― The death of an officer is called " cessation of emolument." See 禮 Legge, Vol. i.， page 117. 7. — The death of an ordinary person is called Ssu (is dead). See 禮 Legge, Vol. i.， page 117. 8. ― The death, of a child is called Shang. 9. 一 Referring lmmbly to one's own father being dead one calls himself " a lonely child." 1 男 子 死。 曰 二 女 子 死。 曰 三 天 子死曰 四 終 正寢。 終內寢 ^ 諸 侯 五 大夫 士人 庶 人 A 童子 自 謙 死 曰薨。 死 曰卒。 死曰^ 祿。 死 曰 死。 死 曰殤。 义死曰 孤子。 DISEASES AND DEATH. 415 1. ― Referring to one s own mother being dead one calls liimself " a sorrowing child." 2. 一 When father and mother are both dead one calls- liimself " a lonely sorrowing child." 3. — When one spe;iks of his father's death he says SLih Hu (lost his support). See : 詩 經 Legge, page 351. 4. ― (When one speaks of his motlier's death) lie says Sliih Shili (lost his stay). See 詩 經 Legge, page 351. 5. ― When father and motlier are both dead tha expression used is Shih Hu Sliih (lost his support and stay). 6. ― Why is a deceased fatlier called K'tio? K'ao means finished ― he has finished all liis undertakings. 'See 禮 ,已 Legge, Vol. 1" page 118. 7. ― Why is a deceased mother called Pei ？ Pei means to match ― she was able to match the father's excellence. See 禮 記 Legge, Vol. 1.， page 118. 毋死曰 哀子。 二 夂毋俱 死曰孤 哀子。 三 自 IW 夂死曰 失怙。 四 毋死曰 失恃。 五 戈毋俱 死曰失 怙恃。 六 夂 死何 謅考。 考者成 也。 已 成事 業也。 母 死何謅 姚。 姚 者 媲 也。 克媲夂 美也。 4i6 DISEASES AND DEATH. 1. ― The period within one liimdred days (after a parent's death) is called "(the time of) weeping blood." 2. ― The period beyond one liiindred days (after a parent's death) is called " placing tlie forehead on the ground." See 禮 =g Legge, Vol. I" page 167. 3. ― Tlie completion of the mourning rites at tlie end of a year is called " (offering) the smaller felicitous sacrifice." See 禮 f j} Legge, Vol. n.， page 387. 4. ― The completion of the mourning rites at the end. of two }' ears is called " (offering) the greater felicitous •sacrifice." See 禮 §已 Legge, Vol. n.， page 387. 5. ― Unliemmed mourning garments are called Chan Ts'ui (jagged edges), hemmed mourning garments are* called Tz'u Ts'ui (even edges) ― which refers to a distinction of slight and deep mourning. See 禮 記 Leg'ge, Vol. i.， pages 202 and 205. 6. ― Mourning for nine months is called Ta Kung, for five months Hsiao Kung 一 referring to the mourning clotlies for different degrees of relationship. See 禮 fg Legge, Vol. i.， page 205. 1 百 日內曰 泣血。 百 日外曰 稽顙。 棊年曰 小祥。 兩棊曰 大祥。 五 不縛曰 斬衰。 緝之 曰 齊 衰。 論 喪之有 輕 重。 六 九月爲 大劝。 五月 爲 小 劝。 誓 赈之有 等偸。 1. 一 Mourning for three montlis is called Ssu Ma (hempen dress). See 禮 |g Legge, Vol. i.， page 205. 2. ― Wlien itliree years are nearly over it is called •" tlie ceremony of the final mourning sacrifice." See 禮 ,已 Lcgge, Vol. n" page 388. 3. ― When grandchildren take part in mourning for grandparents, a grandson by the proper wife leans on the staff for the full year. From 尜文^ 家禮. 4. ― When the eldest son is dead, a grandson by the proper wife takes the place of chief mourner. Fr。m ；^： 文公家 禮. 5. ― The vessels for tlie dead are called " vessels for tfee intelligent," the dead being treated on the principle of their being intelligent spirits. See 禮 記 Legge, Vol. i.， page 173. 6. ― The mourning staff of a son in mourning is called " the staff of grief," because it supports the bodily frame of one in grievous affliction. See 禮 Legge, Vol. n.， page 879, and passim. The expression 哀 杖 does not occur. 27 DISEASES AND DEATH. 417 三月 之服篛 緦麻。 三年將 滿曰禪 禮。 孫承祖 服。 嫡 孫 杖綦。 長子已 死。 嫡 孫 承重。 死者之 器曰明 器。 待 以 神 明 之 道。 孝子 之杖曰 哀杖。 爲 扶哀痛 之軀。 4i8 DISEASES AND DEATH. 1. ― The virtue of the father is shown out of doom and therefore the staff chosen in mourning for him is of bamboo (with, external joints 赁 j). See 禮 記 Legge, Vol. n., page 378 and commentary of 孔穎 ^ 2. ― Tiie virtue of tlie motlier is shown indoors and therefore the staff chosen in mourning for her is of elaeococcus wood. See 禮 記 Legge, Vol. it., page 378 and commentary of 3. ― To help a bereaved family with money is called "Fn." ' ' From & 羊傅. i. ― To help a bereaved family witli carriages and horses is called " Feng." From ^ 羊 傳. 5. ― To enshroud a dead body with clothes is called " Sui." 6. ― To fill the mouth of the dead with jade is called "Han." 夂 之節在 外。 故 杖取乎 竹。 二 毋之 0 在 內。 故 杖取乎 三 以 財 以 車 以 衣 六 以玉 0n 助喪家 助喪家 死者之 1115 IV SB IV 身 0 之 死者之 口謅之 DISEASES AND DEATH. 419 1. ― To escort a funeral is called "to liold the cords " (attached to the coffin). See 禮 fg Legge, Vol. 1.， page 163. 2. ― To bring out tlie coffin is called " to mount the the hearse." Said to be ft'om 白 虎 通， bnt the character 車而 does not occur there. 3. ― A lucky spot (for burial) is called " an ox's sleeping place." 鈿 晉書， 陶侃傅 • T'ao K'au, whose mother had just died, was looking for a lucky spot in which to bury her, when he met an old man who told him that the spot, where an ox which T'ao K'an bad lost was resting, was a lucky one. He selected the spot, and his family prospered ever afterwards. 4. ― A raised tomb is called 11 the liorse-mane mound." See 禮 記 Legge, Vol. 1.， page 156. 5. 一 The stone men in front of graves were originally called Weng Chung. Shih Wang of the Ch'in dynasty, made 12 copper men, and called them AYeng Chung. See 索 隱， a commentary on the 史 |g, written by 司 ^ 桌， copied in 通 鑑 綱目， 秦始二 十:^ ^， where， h。wever， there is no mention of these images being used in front of graves. 1 送 喪曰孰 \ 二 一 出 枢曰駕 \ j i 〉 三 一 吉 地曰牛 \ 眠地。 粲 墳曰馬 \ 鬣 封。 五 墓前 石人。 一 原名 翁伸。 一 420 DISEASES AND DEATH. 傅 創篡三 田 始挽二 銘今功 柩一 奕於誌 横於歌 旌 曰布前 o o o . o 1. ― The merit cloth in front of the coffin is now called " Ming Ching " (inscribed banner). See De Groot, Eeligious System of China, Yol. i.， page 177. The hing-pu was an oblong piece of white linen, of which mourning clothes of the 3rd and 4th degree were made, suspended from the top of a pole like a banner. It was used for wiping the coffin before covering it with a pall, and for giving signals to the men who drew the catafalque. It is wrongly supposed to have been a kind of honorary banner signalising the virtues of the deceased. 2. ― The dirge of the pall-bearers commenced with T'ien Heng. * 史記， 田儋傳 • T'ien Heng set himself up as the Ruler of Ch'i. When the Ruler of Han ascended the throne under the title of Kao Ti, T'ien Heng and his followers fled to an island. The Emperor despatched an ambassader to invite him to Court, and T'ien Heng accepted the invitation, but committed suicide on the way. His followers carried his coffin to Court, but, not daring to weep, they expressed their grief in a dirge. 3. 一 Epitaphs originated with Fu Yi. See 唐書, 傅樊傳 and Mayers, No. 145. Fu Yi is famous among other thingsfor having written his own epitaph. Having on one occasion, when he was sick and nearing his end, suddenly awakened from a drunken slumber, he said : " I am going- to die," and proceeded to write his epitaph, which was as follows ： 一 Fu Yi (loved) the green hills and the white clouds. He died of drink. Alas ！ 傅爽 靑山白 雲人也 > 以醉死 鳴呼、 DISEASES AND DEATH. 42 1. 一 A grave (reserved for a person still) alive is called " Shou Tsang " (a longevity retreat). ^後 漢書， 趙 岐傳. Chao Cb'i, when over 90 years of age, had a shou tsang perpared for him, in which he had drawn pictures of 季礼， 子彥， 晏嬰， mid 叔向， as guests， with a picture of himself as host. 2.— The Ch£eng'." It graves of the dead are called " Chieh. ^史 記， 夏侯嬰 傳注. is narrated that, on the day of the funeral of Hsia Hou-ying, the horses in the funeral cortege, when they got to a certain spot, neighed most piteously. The ground on which they were standing was dug up and a stone coffin was found with the following inscription ： ~ - 隹城鬱 鬱> 三 千年見 天曰， ^居 此屋、 Hsia Hou-ying was accordingly buried there. W 嗟滕 3, (夜 -A grave is called " the evening terrace " ^蘇 東玻， 瞻簟 默詩. 4. 一 A vault is called " Chun Hsi." See 左 傳 Legge, pages 456 and 458, where, however, the meaning of the two characters is given as "interment." 生 墳爲壽 死 墓曰隹 城。 三 墳 HI 夜臺。 四 壙曰 窀穸。 422 DISEASES AND DEATH. 1. ― Completed burial is expressed by " buried is the precious (tree)." & 晉書， 庾 亮傳. When Yii Liailg was being buried, 何 充 met the funeral and expressed his regret as follows ： 一 埋 玉樹于 土中， 使人情 何能己 》 2. 一 To offer an oblation to tlie deceased is expressed by " a bundle of grass." ^漢書 ，郭 林宗傅 • The mother of Kuo Lin-tsung having died, Hsii Yu-tzu (徐 孺 子) went to offer his condolences, and, having placed a bundle of grass in front of the office, departed. People were surprised, but Kuo said : " This is without doubt Hsii Yii-tzu, the great " scholar of 南州. Does not the Book of Odes " say : 'The brilliant white colt is there in that " ' empty valley, with a bundle of fresh grass. Its " ' owner is like a gem.' " 皎皎 白齣， 在彼 S 谷， 生芻 一求、 其人 如 玉， 3. ― The spring sacrifice is called " Tzu." 4. ― The summer sacrifice is called " Yo." See 禮 記 Legge, Vol. i.， page 224. 已葬曰 一 , 玉。 一 致 祭曰一 B 多 三 一 春祭曰 ！ EO 一 ) 〉 ) 四 夏祭曰 一 DISEASES AND DEATH. 423 1. ― The autumn sacrifice is called " Shang." See 禮 記 Legge, Vol. 1.， page 224. 2. ― The winter sacrifice is called " Clieng." See 禮 Legge, Vol. 1.， page 224. 3. 一 To drink from the cups and bowls and feel pained 一 the breath of liis mother seeming still to be on them. ^>'ee 禮 雾已 Legge, Vol. n.， page 24. 4. 一 To read the books of his father and feel an increase of sorrow — the touch of liis father's hand seeming still to be on them. See 禮 記 Legge, Vol. 11. ， page 24. 5. — (Kao) Tzu-kao sorrowed for liis parents and wept blood. See 禮 醇已 Legge, Yol. 1.， page 13G. " When Kao Tzu-kao " was engaged with the mourning for his parents, his " tears flowed (silently) like blood for three years, and " he never (laughed) so as to show his teeth." 6. 一 When Tzu Hsia was mourning for his son, he lost his eyesight. See 禮 |g Legge, Vol. 1" page 135. 1 秋祭 曰甞。 令 祭 曰蒸。 飮桮棬 而抱痛 。毋之 \ 口澤 如存。 \ 四 一 讀夂書 以增傷 。义之 \ 手澤 未泯。 一 五 \ 子羔 悲親而 泣血。 \ 力 \ 子夏 哭子而 喪明。 一 424 DISEASES AND DEATH. 1. ― Wang Yu lamented the death of liis father, so 1- lis disciples omitted tlie ode beginning " Long and large grows the soutliern wood." • 晉書， 王衰傳 ；詩經 Legge, page 350 ； and Mayers No. 805a, In the ode in question a son deplores his hard fate in being prevented from rendering the last services to his parents. . Wang Yu (not Ngai, as erroneously stated in Mayers) was a pattern of filial piety. He burst into tears when reading the ode referred to, so his disciples refrained from reciting it. 2. -^- Wang Hsiu lamented the loss of his mother and tlie neighbours accordingly stopped tlie mulberry and sugar cane sacrifices to the gods of the land. ^魏 志， 王 修傳- The action of the neighbours resulted from the clay of the sacrifice being the anniversary of the death of Wang Hsiu's mother. 3. ― When the tree desires rest, the wind will not cease. When a son desires to care for his parents, they are no longer present ― Kao Yu (on saying this) became more affected (by grief). ^韓詩 外傳. Kao Yii is said to have used the expression in the test when speaking to Confucius, who met him weeping on the road, and who, on asking him the reason, was told by Kao Yii that he had suffered three irreparable losses ― loss of parents, loss of hope through unfulfilled ambition, and loss of friends. 增不 欲風樹 三 感 在養: ^欲 o o —一 皋 而馬靜 魚親^ 而 1 王襃 哀夂 之 死。 m 人 因 廢蓼莪 篇。 二 王 修哭毋 W 亡。 鄰里 遂 停桑柘 社。 DISEASES AND DEATH. 425 1. ― Compared with, felling an ox and sacrificing on their grave, is it not better to feed parents in their lifetime with fowls and flesh ― was tlie reflection of Tseng Tzu when he thought (of liis parents). From 家 語. 2. ― Sons ought therefore to consider the source of their being {lit root of the tree : source of the stream). See 左 傅 Legge, pages 624 and 625. 3. ― All descendants should lay special stress on carefully attending to tlie last (funeral rites of parents) and on following (them) when long gone (by the proper ceremonies of sacrifice). See 論 語 Legge, page 5. 1 與 其椎牛 而祭墓 。不 如 雞膝之 逮 存。 首 子 典思。 二 故 爲人子 者。 當 思 木 本 水源。 三 凡 屬承先 者。 須重慎 終 逍遠。 ~~ ■ RADICAL, 1. 木焉能 支大厦 19，1; I 路福星 58， 1； I 黠紅 1"，2; I 身 都是膽 163， 1 ； I 息 185, 2 ； I 割 200, 3 ； I 矢 貫雙瞩 謂，2; I 字 之 褒 298，3； | 字之貶 298， 4; | 食 費萬錢 354， 2； I 日三秋 3G5，2; | 國 三公 381，4； I 事無成 382, 2 ； | 木撑天 390, 3 ； I 諾千金 3^>， 3； | 丁 400， 1 ； | 得 400, 2 ； | 統 Z 世 挪， 4- 七 政 1， 3 ； | 夕 5， 5 ； 31， 3 ； | 年 24,3 ； | 十 158, 5 ； | 雄 丁 之國 "(；，4; | 步竒才 301, 1. 謅與 人拂鬚 165， 10; | ^ 182， 1； Q | 259， 4; | 募 412, 5. 才 1 竿 4, 8; 1 年不 雨 10， 1 ； 1 月三 ： 29, 2 ； | 餘 37, 3 1 皇 "， 1; | 呼 天子 以萬歳 45， 5； I ^ 48, 3 ； 丄 台 48， 3 ； | 顚 54, 1; | 從 135, 3; | 代 亡國 13G， 1; | 朝洗兒 150， 5 ； | 折其肱 176, 1 ； I 槐 217, 2; | 槐王氏 217， 2; | 物 225, 4; | 加 259, 1 ； | 河領釉 263, 5; | 墳 | 皇 296，3； | 代 297， A phrase is, as a rule, to be found under the first character occurring in it. Characters are arranged under the radicals according to the number of strokes of which each character is composed. The numbers refer to the page and sentence where the phrase or character occurs. 11 INDEX. 2; I 昧 329, 4； I ^ 346, 3; I 木 346， 4; I 年耕 而有一 年之食 354，4; I 生有幸 382， 1; I 年 將滿 417， 2. 上 I 己辰 29， 2 ； I 弦 35， 5 ； I 書 139， 1; | 壽 157， 6; | 楝 下 宇 18G, 2 ； | 古 289, 1 ； | 方 324, 5 ； | 人 328, 1 ； | 權下 奪,， I- 下 | 弦 35， 6; | 車 51， 8; | 榻 相延 120,1; | 衣 127，3; | 壽 157，G; | 第 321,3; | 車 泣罪 345，1； I 强上弱 393， 3; 以 I 淫上 術". I 共 戴天凡 3； I 毛之地 20,4； | 痴不聾 71"; | 速之客 US,2; I 凡之 子 150，1； ！爲 米祈腰 164, 2 ； 1 颺 170, 1 ； | 决 172,3; | 較橫逆 180,1; | | A 庹穴 233,2; | 滅:^ 生 330， 4; | 侯 358， 3; | 期 而遇 3G4，3; | 睱修容 378， 7 ; | 修邊 幅 395, 1 ； I 飾儀容 395，1； I 立崖 岸 295，2； | 讖一丁 400， 1 ； I 祿 414， 6 ； | 縛 41G, 5. 世 I 態炎凉 38，7； | 路 224， 3; 世 329, 3 ； | 人 341, 1. 丙 I 吉 238, 1. | EADICAL, 2. 中 |州14，7； |嶽15，4； i 流 砥柱 18，5； | 和節 29，1； I 秋 32， 1; | 央帝 34，5； | 牟 57, 2 ； | 目 132， 3 ； | 天婺煥 155， 5; | 壽 157， 6; | 書 187, 4; | 書君 195, '2; | 朝 292, 4； 家初 中 317， 1; | 狀元 317， 3; | 解元 317，4;| 國有佛 323, 6 ； | 山靖王 402, 4; | 宗親 爲黠籌 於韋后 406, 8. 、 EADICAL, 3. 丹 |陽15，5； | 墀 187， 2; | 尜 294， 3 ； 成 | 322, 2 ； | * 337, 4. INDEX. iii % I 泥 封函關 19， 2- 主 I 器 78，i;| 身後 1G4，1;| 賓 111, 2; I 婚 145， 1; 主 231， 1； I % 254, 2 ； I g 359, 1. J RADICAL, 4. I 不 屈兹膝 皿，1; I 違 顔範 1GS，3; I 懷慕藺 364, 1. 乘 I 籠 I", 5; I 患相攻 370， 7. 乙 EADICAL, 5. 九 | 年 24，2； | 族 G9，2; | 子毋 144, 1 ； | 158,2; | 訑狐 246, 5 ； | 踢 258, 5 ； | 禱 289, 4； | 邱， | jfl 297, 1'； I 年 耕而有 三年之 食 354, 4 ； | 鼎 392, 2. 乞 I 人之糧 352, 4. I 服訶子 265， 4- I 坤 M; I 坤 之瑞氣 278，2. I 猴 | 旱之鬼 333， 4. 爵 L 407， 5- J EADICAL, 6. 了 I 子 平之願 I25， 4. 事 | 難勝 238, 2 ； | 已畢 377， 5; I 有低昂 378，1； I 有奇 緣 382，1； | 皆拂意 382， 2； | 有大利 385，3； | 宜 ■ 前 385， 4- 二 RADICAL, 7. 于 … I 歸 124， 3; | 祐 129， 3; | 寶 332, 4. 井 I 底蛙 250， 4. 互 I 鄕 22, 4. 五 I 星 1，3； | 嶽 15，4； | 湖 15， 千士 乇 月 ； •， 1 iv INDEX. 5； i 月五 30, 3; I 戊 31， 2 ； I 帝 42， 1 ； I 季夸 5(5， 4 ; I 偸 69， 1 ; i 官 159， 1 ； I 子 齊榮 217,3; I 桂 217，3; I 德 227,1; I 斗解酲 270， 1 ； I 典 I 帝 296, 3 ； I 鳳 (g 手 300， 4; I 刑 346, 5 ； I 經掃地 390， 2. 亞 I 义 101, 1 ； 亞 337, 2. 上 RADICAL, 8. 亡 I 歸 ，，4； 人之已 I 412，4' 交 I 杯 127， 4; 1 梨 323， 4; | 接 皆 賢 384, 2. 京 I 師 1G,2; 1 兆尹 26G， 2. 人 人 RADICAL, 9. 日 27，2； — | 之所須 195， 1； I 心之茅 塞須開 224, 3; | ^ 23G, 1 ； | 中 驗驥 251，6； | 物志 312， 4； I 在 鏡中行 347, 3； | 心、 叵測 381， 2. 仁 里 22, 3； | 宗 55^1; | 風 198, 2； | 人之言 380, 2. 仇 香 58，3； 爾我相 I 115,3; | 深 373, 2 ； 增一 | 400, 4. 什 緹 巾之中 280, 1. 4 之班馬 蒙， 2. 介 子椎 29, 5. 仍 I 踵前弊 378， 4. 仙 | 子 16， 4; | 丹 323, 4 ； | 宫 324, 4 ； | 境 824, 6 ； | 麟 脯 325， 2. 以 I 二 卵秦干 城之將 G7，" „ I 寸 朽棄連 抱之材 67, 5; | 物求文 304, 3. 代 I 宗 71，4;| 位 於後周 312， 1； I 人作事 404，2； | jg 404, 2. 令 子 78， 2； I $(； 策 123，4- INDEX. v 他 I 山之石 n5， 5. 仕 I 宦 188, 5； 259, 2; i 途偃 伊蹇 I 洛竭 24,5; | 陟^， 4; | 蒲 ® 324， 7 ； I 尹 328, 4. 任 | 環 1"，2； | |^ 233, 1. 伉 、 | 儒 89， 2. 仲 I 沾時 雨之化 no"; I m 高 賢 3G5， !• 伏 | 龍 235, 3; | 義 289, 3； 290, 7; 291, 3. 仲 | 郢 76，1; | ^81,2； | 淹 277, 3 ； | 儒 286, 2. 伐 I 月 中之桂 221， 4. 伴 I 食宰相 叫 3- 伯 I 兪泣杖 7G，4; | 壩 81，2； | H 87, 2 ； | ]01, 1; | 遨 103, 2 ； | 食 119 3; | 牙 121, 1 ； | 夷 353, 5. 佢 I 知祙 月披風 274， 4. 作 I 酒醴 之麴蘗 274，6； | 和. 羹 之鹽梅 275, 1； | 3t 300, 1； | 輟 307, 1： | 俑 378，3； I 舍道傍 381，3； I 古 人 412， 4. 伶 I 倫 290, 4. to | 290, 7. 佛 | 教 292， 4; 成 | 323, 1； | 國 323, 3 ； 中國有 | 323, 6 ； | 塲 324， 5; 供 | 324, 8; | 圖 澄 325, 3; 資荷 | 法 329， 2； I 法 何其大 331， 3. 何 I 櫻 19V1; | 易治民 S 簡 347, 2； | ^ 347, 2； | ^ 3^，2； | ff: 379,3； I 充 422, 1. 佞 能 栺 I 212, 2. 低 事有 I 昂 378，L INDEX. 隹 I 偶 123， 2; I 城 421， 2. 侃 I 毋截髪 以延賓 ^， 2- 依 I 附之所 來 I 俊 臣注繭 於囚鼻 I63， 3; I 俊臣 344,1. 侏 I 儒 ，， 1. 佩 | ^ 205, 2； | 205, 3. 促 i 膝談心 161， 7. 便 | 面 198， 2. 俗 I 緣 之未脫 329， 3; | 眷 399, 5. 信 失 | 374, 3. 俚— • | 善 399, 5. 俊 | 傑 399, 6. 修 | 毋畫荻 218，2； | 德 m，4. 倚 I 門倚閭 77，1； | 馬可待 300, 1 ； | 頓 353, G ； | 廬 413, 6. 倒 I 啖 蔗 220， 3. 借 I 勢 S 惡 229， 1; | 事寬 殺 385, 1 ； | 藩 404, 3. 俳 • ， | 優 362, 4. 倡 ― 託人 I 首 368， 3. 倥 I 偬 370， 5- 俯 I 首而思 379， 1. 偃 I 息 175，3； | 鼠欽河 249， 2. 健 I 訟 345， 2. 僞 I 聽則暗 383， 1. 假 I 忠 厚 3%， 5. 偶 I 沾賤恙 409， 6. INDEX. Vll 傅 說 6， 2; I 堯兪 1G7， 4; I 士 仁 180, 2 ； I 420, 3. 傍 1 人門戶 Ml m 1 儡 339, 3. 傾 1 藎而語 ， 2 ； 1 城 137， 2. 傳 命之人 127， 1 W 123， 4; 1 2; I 衣鉢 1%， G; I 檄 2U8，4; I If 319, 4 傷 I 胸椚足 ！ ^， 1; I 人 之有德 214， 2 ； I 271, 3 & 4 ； I 家 325, 1 ； 328,2; | 人行』 i32G，3; I 人 328, 1. 險 I 嗇，, | 有可- S355，G. 面 I 重逮城 280， 4. f 義 i 賓"5,4;不飾 | 容娜， 1. 儒 I 者 259, 3; | 3; | 家 320, 3 ； -1. 元 儿 liADICAL, 10. 日 27, 3 & 4 ； | 宵 28, 3 兄 光 夕金吾 28,4； | 首 M，2; I 方 82， 3; | 伯 1"，1； | 王 118， 3; | 德秀 1G8，2; | 載 1G9, 4; | 素 221, 3; I 服 258, 1; | 藉 W;3，6; | 她 291, 5 ； | 積 301, 3 ； | 服 如 榮 3Go, 2. 子 如鄰子 77，3； I 弟 80， 2 ； 87， 3 ； | 弟鬩牆 8G, 1 ； I 殘弟 221， 1； | 弟 231)， 2 ； 266, 1 ； ^ I 2S7; L 先 夭化日 1M ; | 武 57， 1; 59, 1 ； 95, 1 ； | 於：^ 母 147, 3 ； | 武 15G, 2 ； 103， 4 ； I 武帝 174， 3; | 能照 乘 280, 3 ； | 武 304, 4. 充 主 W，]; I 國難 而後私 仇 W5, 2. 閭 78, 3. 兇 暴 2:3(1, 4; | 殘 373， 1. 克 I； 兒 繩祖武 74， 4; | 家 78， 2; 媲夂美 ^， 7- 已 愛 I 233, 4. ^ 201, 2. 28 Vlll Index. 口 RADICAL, 13. 册 " I 籍，， 1. n I 造 7,4; I 生 8,1; I 醮 91， 2. 冒 I 刃而 衞姑^ I 258, 3. 冕 I 258, 3. >-* RADICAL, 14. 冠 I 玉 170, 2； I 25S, 1 & 3 ； 初 I 1; I 屐倒置 "1， 3; I 冕 2'」1，4; 賀人新 I 3G0, 2. 入 RADICAL, 11. A I 幕之賓 118， 1; I 學 315， l;l 貢院^ 3; 賀人 I 學湖， 1; I 室操戈 379，3. 內 I 翰學士 49， 2; I 子 88， 3; ― I 則 128,2; I 多欲 405，1. 雨 I 腋生風 ^，2; I 爭不放 , 343,5; I 相入 37G，3; I ^相投 376，4;|棊410， 4. 八 RADICAL, 12. 八 I 卦 34， 5; I II 83, 2 ； I 十 158， " I 十 杖於朝 158,5； I 彩 159， 2; | 卦 28(J， 3; | 索， I 澤 ，， 1. 六 1、 出 4，7； I 月飛霜 叫2; | > ！六 30, 2; | |§G1,4; | 禮 1M，1; I 十 杖於鄕 158， 5; | 國 216, 4; 蓮花 似 I 郧 220, 2. ^ 24, 4 ； | || 103, 3 ； | 145, 1 ； ！ 主 U5, 1 ； | 180, 1 ； | 孫 捷，， 1; | 223, 1 ； 爲 | 乎，， 5； 孫述 ,4; | 孫 g 2G3, 3; | 輸子 339, 5 ； | 孫述 395, 1. 共 I 叙舊姻 話衷腸 161, 7; | 筆視 1%， 5. 嘰莫測 Gl， 3. 薆下 A 1 ； | 名帖 編， 3. I 籍儲藏 3。7，3. ！ 聽 則 明 383， 1. 糞 I 卻 缺 2- ； 5 侯 孫安— 兵— 具— 聰 INDEX. j EADICAL, 15. 冬 I 曰 之可愛 ^ 5; I 至 29， 3 ; I 34， 4 ； I 帝' 34， 4 ； I 至 3c, 2 ； I 祭 423, 2. I 山 8，2; I 生於水 ，而寒 於水 皿,3； I 炭 115， 3; I 人 123，4； I 雪 &136，3； I ^1^,2； I 肌 211， 2; I 炭 37G, 4. 治 I 容 誨淫^ ， m I 異 19, 3. 几 RADICAL, 10. 凱 I 旋 G ？， 8. I J EADICAL, 17. 出 I 沒 5,4; I ^98,1； I 人羣 251, 3； i 頭 地 317, 2 ； I 人 羣 396, G. 函 ' I 丈 lofi, 2. 刀 EADICAL, 18. 刀 I 筆吏^ 1. 刁 J 斗 203, r>. 分 I 廿 以娛目 75，4； | 首， | 袂 116, 4； | 金多與 121, 3； If I"," | 裂 * 完^， 8 ； 不知 I 量 380, 3. 切 I fS 122,3; | 齒 373， 2. 列 | 缺 4， 3 ； | 子 9， 2 & 3 ； | 宿 48, 4 ； i 子 303, 2. 刎 I 頸交 113， 1. 刑 I 者不 可復贖 343，1;1 罰 848, 1. 初 | 伏 2D，(5; | 度之辰 150， 3. 利 鄙衆趨 I 233， 3; 營 | 肌 1 ； .1 甚溥 380, 2. 刻 | 骨銘' (1、 1G0, | 舟 199, 5； I 鵠類鶩 23]，3. 制 | 字 289, 2. ^ 星耀彩 "，门 I 門柜虎 233, 1 ； | 7^377， 2. m I 木鳶 339， 5; I 木 S 吏 34G, 7. m I 肉醫瘡 I""; 3o4, 3. X INDEX. 剛 226, 8. 剖 腹藏珠 282， 2. 桐 219, 3. 席 根華歆 121， 2； 之 小 230, 5. 創 I 業難 訊, 3. 劉 I 備 18，1&2； | 臻 27，3； | 備 54, 1; | 寛 55, 2； | 昆 59, 邦 77, 4 ； | 延明 禹踢 147,1; | 伶 172， 褒 203, G; | 邦湖， 4 ； 229, 2; | 景升 25]， 2; | f^ 270,l;777, 1; | 伯龍 2叫 1 ； I 向校 書於天 祿 3U，3; | 禹 踢賀得 ― 生 320, 4 ； | 備 339, 4 ； 380, 1 ； 390, G. 劍 | 198, 1. m | 340, 5. 力 RADICAL, 19. 力 i 大 138， 3: | 相上下 378， 2; 功 加 B —簣 ^ ^柩前 I 布 420, 1. 足於帝 腹1^ ^ 劣 戚 1 化， 3' 劭 麥 221, 5; | 舞而更 | 嬌 282, 3； 架； § 虐 iOl, 3. 勇 I 能 檎雨虎 ^， 1. 滕 | #22,5； | 負未分 細，2. 勤 I 王 G4， 2. 勢 I 如被竹 21<；，3； I 延莫遏 381, 1 ； | 若摧祜 AJ RADICAL, 20. 勾 | 踐 218, 1 ； 27G, 1. 勿 I 謅秦 無人4 01， 2- 包 | 拯 372， 4; | 藏禍' 匕、 381, 2. | 奴 -11D, 5. 匍 | % 378， 7； 413, 5. INDEX. xi 匕 EADICAL, 21. 匕 I 首 2<>],4. 化 I 外頑民 '，， 2- 北 I 京 i"; I 嶽 15，4; I 漏 3; j 194, 1 ； ； 風 203, fi ； ^J^213, G; I i\ 313, 4- 〔 RADICAL, 22. 匡 I 義 8fi， 4. "J^ RADICAL, 23. 區 I ！ 自 謙之語 377，l 十 EADICAL, 2-i. 十 I 二月 32,3; ： 歳， j 三 1M， 4;|手所栺1^3;|人 制 千 虎 238, 2. 千 I 歳之龜 金之裘 非一狐 之腋2 半 I 子 147,1; | 菽不飽 273， 4 ； I 面之識 3 叫 2. 卓 _[^： 之女， I 王孫 ioo,]. 卒 I 4U, 5. 南 I 京 13,5; i 嶽"， 4; | 方 33， 4; I 極星輝 155， 4; j 金， 華山 2。8， 3； ； 枝先 213,0; | 州冠覺 263， 4. fj RADICAL, 26. 卽 I 墨侯 m，3 厚 / RADICAL, 27. I 顔 "I, f>; I 貺 3GO, 7; 德 之及人 ^，2. 原 | 情 34P», 1. I 膏 梁 ^ 1- RADICAL, 28. 去 ！ 稂莠 224， 1. 卜 RADICAL, 25. 決疑 411， 7- 卞 I 莊 248,1; 雨刖 | 和 280, 2. xii INDEX. 商 I 戎， I 將 "，9; 商 115， 2; I 名士 3G4，4. 又 RADICAL, 29. 生— 一秦 4,n， 4. 反 H 8G0, G ； I 374, 4. 叔 ， I 齊 87， 2; i 孫逋 293, 4； | 齊 353, 5; I 向 421, 1. 受 ！ 室 W)，l; ！ 命之主 394， 3. 取 ， I 善 111, 1 ； 士 ：?!"， 5; ^靑 紫^， 4; I 中之官 318, 4. m 1 臣 182, 1. 如 100， 1; 201， G; i 馬倫 232,2; ： 馬徽 235， 3; 馬 德 248, 3 ； 馬遷 262, 3 ： I 馮徽 ^， 4; ： 馬光 295, 3; ： ,馬 遷 301, 2 ； 馬 相 如 犯3， 1 ； 364, 1 ； | 馬 光自信 ^，4; ： 馬 徽 300, G ； ； 馬 40G, 2. '4玄48，5； ！ 輔 51，2' 召 伯 53, 3. 可 叱 畏 158， 6! | | 178,4; | 以 勿藥 411， 4. 口 口 EADICAL, 30. '頭 之交 II5， 1; I 有蜜 162， 4; S 中雌黄 1^，1； ： 尙 ^ 臭^^ 蜜腹劍 404, 1. 石 成羊 247， 8. 201, 8. 古 右 iK15'2: I 爲鑒2 0;>, 2； 冶 子 220, 1. 司 臂 化， 7. I 成 49， 4 ； | ^光 58， 1 ； | 馬温公 M，2; | 相馬 E IS | # 2, 2 ； 0, 1 ； ^135,5； I ― 稷 291, 7. 吉 〜 , . | R 30, 5 ； | Jflffl 334, 2； 1 i 也 119, 3. 同 I 稚112,3； 姓:^ 婚 124, G; ： 志 189, 3； | 窗 1%, 5; | 榜 之人， 年 MM; ；寅 I 惡相 401,3. 向 | 子平^ ，4; | 隅 273，1; 獲承顔 接詞3 INDEX. siii 合 IS12''^ 卜凍還 珠泥， ^彼 此不 I 377， 1:落 落不 | 377,3. ！ 氣楊眉 174， 2: | 飯成 蜂 325, 4. 吏 畢卓爲 I 部 而盜酒 ^， 4； I 從冰 上立: "7， 3; ！ 員 359, 4. 名 、 I 下無 虚士卿 ， 1. 告 I 致仕 52，1； | 假 385， 1. 吾 ？ 翁卽 若翁7 家龍 文 1"2,1; ： 冢 千里齣 102, 3. I. 牛喘月 5,1; | 西" ,2; ； 起 "1, 2; 1)3, 2； | 絳仙 137,4； 復 | 之 ―仇 218,1; | 剛 221, " | ^ 傳 305, 3； I 猛， I 猛傳裏 ,1. r 之 儲"， 5； 花中 i 子 2i<>， 5; i 子 211, 5; 餘桃以 4l \ 218' 4； I 側元臣 27i, ('' ； [ 2p i)-)7, 1； I 349, 3; i 擇臣 394, 2 ； | 子有展 采之思 3^， 5. 呑 鳥之卵 而叶孕 1^， 1; I 蛭 而疾痊 412,2. 吸 I 其髓 161， 3. 呂 | 蒙 180, 2 ； I 后 23G， 1; | ^ 翁 238, 2 y \ 布 242, 2 ； J 蒙 3U0, 2； i 公著 318, 2 ； ！ 不韋 385， 3; | ^臝， | 不韋標 ， 1. I 涙 182，1； ： 糗" 8, 2; ； 哺 鼓腹 ^，2; i 沙射影 403, 1. 吹 求人 I 噓 -07, 1; | 毛求 周 I 末無 寒年^ ^ | 亞夫 ^ 1 ； I 公 "， 1 ； | 茂 叔 109, 5 ； | 瑜 113， 2 ； | ^ lit), 3; | f[g 124, G ； I 姜 135, 5 ； | 幽 13(;， 1 ； | 瑜 U8, 4 ； | 歳試 I 1^1,1； | ^反握 100, 5 ； | 昌 170, 5; | 勃 171, 1 ： | 敦頤 210, 5; 21]， 4； | 21)2, 5 ； 21)-!, 1 ； | ^， | 易 3; | 297, 2; I 獄 'm 2 ； | 典 344， 1 ； | 舉 3G5, -i ； | 勃 38C, 1. XIV INDEX. 和 m 1 九教子 7G, 1; 1 嚙 200, 2; | 氏 之璧湖 "； 1 凝 i 唾隨風 生珠玉 ^， 1- 哄 呵 326， 5 ； | 尙之死 S27， 1 ； I 尙自豳 328, 4. 處 結成香 護 334, 2. 138, 不愛 I 282, 2： | 之修短 有藪 柳，1； 知 | 349, 4 ； [ ^ 352, 2. ^ 一 | 萍 303, 4. 咀 I 英嚼華 313， 3. nn JU I 蓮生 鉢^， 3. 呼 ！ 庚努 352， L 咽 I 喉右臂 18， 7- | 生明 3C， 3. ■- T fc I 仲 220， 4; | 义 母之在 土 413, 7 ； | 子 415, 1 ； | 417, G. P 义 牙 封雍齒 181，'2- 0 唔 303, 4. | 堂 373, 7. 員 唐 I 崔鉉 1^,2； | 太宗 179， 2； | 庳 283, 2； 1 太宗 291, 1 ； | 明皇 2D5, 2 ； | ji: 297, 2; | 337, 2 ； 虞 舜慕 I 堯 3^， G. | 418, 4. 商 | 羊舞 2"; | 微 24"; | 71， 3； I 紂 m 1 ； 秦 ！ 鞅 210, 1; | 太戊 222, 4; | 207, 2 ; | 牢 343， 2 ; 作 | 得財 4; | ^ 378, 1. 問 T 舍求田 If; I 安惟勲 額 75， 5 ； | 難 300, 6 ； | 軍 346， 2； I 道於盲 379， 4; I 人 疾 409， 5. 面自乾 Id, 1. 鬼 之 神 "3， G. 唯 不平 3", 1. INDEX. xv 喬 I 木 高而仲 A 3; I & 1 化， 4; 1ft 夭' 淮 I 210, 4. 善 I 人交 114, 2 ； I 醫 184, 2; | 忘 102, 3; | 御 337, 7 ； | 行 ^，5; 爲 | 則流芳 首 世 397, 3. m ― I I 便便 171， !• 喜 人 ！ "3， 2; | 嬉戲" Al- I 維呼盧 338， G. I 酒滅火 ^， 6- 噬 I 躋何及 皿， 4. 嚴 一 I 君 70， 5; | 子陵 1G3". 广內錢 S ，，1. 门 RADICAL, 31. 四 一 I 川 & 2: | 月 29， 7; | 歌 47， 2; ！ 德 135, i- | % 160, 4 ； | 靈 225, 3 ； | 知 28G, 3. 囘 I 祿 & 3; | 車 23, 2. 因 I 文 得錢謝 ， 4- 固 I 執 娜， 4. 囹 | 圄 341, 5 ； 343, 2. 國 I 之 戮"， 5； I 器 78， G; I 賓 U5, 4 ； | 學 192， 1 ； | 色 211，1； | 家 之寶都 ， 二, ； | 手 3'%, 1. . 園 | 棋 204, 3 ； P':]f), •>. 圓 i 寂 3->7, 1. 29 嗟 I 來 食 ^， 4. 喪 居 | W，(;； 財物助 "〜 車馬助 418, 4 ； 送 | 410, 1 ； i23, G. | 學 ::、"(>, 2. 嘉 『言 之可聽 化'，1' 甞 | 4-2:1, 1. 暸 I P 亮 '，， -}- 器 I 小: ■>"<>, 1; | 滿則傾 家家明 svi iNDEl. 土 地 土 RADICAL, 82. ^木 形骸 1(57， 5； I 木 189， 4; I 穀 S 神 333， 3- 1， " 卜下 修文郧 333， 1 ； | 師 335, 2 ； | 理 33G, 3； | M 350, 3； | 無立 雜 351, 1. W 193, 3. 在 陳 351, 5; | 床 413， 坑 儒 307， 1 坐 井觀夭 398， 3' 垣 52, 2. 城 旦 34G, 1. 執 巾櫞 128， 1; | 牛耳邐 2; | 餒間難 309,2; | I 己之性 37G， 3; | 紼 419, 1. 瑢 根 本 224, 2. ft I 業易主 230，3' 堯 7"帝 23, 2； | 24, '2 ； 1 眉 159, 2 ； I 階 2U, 1; | ^ 221, 5 ； | 帝 2G5, 1 ； 294, 3 ； 404, 2. m J 舆 335, 2. 報 | 孝 書 413, 3. 塞 I 翁失馬 "5， 1; 佢求 責 369, 4. 塗 I ii 270, 6. I 飯 270, G; | 320, 8. 墓 I 前石人 "9， 5; | 誌 ， 3; 死 I 化 1， 2. 墨 | 23, 1 ； | 緩 52, 8 ； i 19G, 1 & 4 ； 346, 5. I 甑 205, 4. m 生 | 421, 1 ； | 421, 3. ^ 倒 元 白 譜， 3' 壙 1 421, 4. 士 RADICAL, 33. 士 别三日 3， 2; i 人超 拔 317, 2; | 人 35"， B; | 人死 4"， G. INDEX. xvii 壯 一 I 士 氣如虹 ^， 2- 壺 j ^ 23, 4 ； 381, 4. T]50，2; I 光客 202，G; 賀 I 儀 301, 4 ； | 409, 1 ； | 終 正寢 ^，1; I 終內 ri 414, 2 ; | 藏 421, 1. 义 RADICAL, 34. 夏 I 曰 之可畏 ^ I 時大 禹 11， 3; I 禹 A 2; | 梁 24, 5 ； | 至 2:), G ； | 33, 4 & r '； | 帝 33, 5 ； | 至 35， I 桀 I;", 1； I mm 〗4!>， 2; I 禹 292, 3; | 297, 2； I 侯勝 31(5， 4； ！ 禹 34o, 1 ； 卜侯嬰 421， 2; | 祭 ■， 4. ' 一 41, 1； | 可擊 203, 5 ； | 光 279, 5；' | ^ 421， 3. 夤 一— I 夜私弹 100, 1; | 緣 385, 2. 夢 T 熊 I 1152,3; | 虺 | 蛇 152,4; | 蘭叶吉 152， 5； i 孕 154， 3； | 筆生花 312，2； | 吐白應 312， 3; 見子 見夫奇 I 392,1; I 雞而疾 不起 412，1. 外 夕 RADICAL, 35. (! "> I 彼爲此 識， Gl, G ； | 霍寺 301, Z 弊 3<)3, 3 ； I 文 蒙寄聲 ？";2， 。 ； 石 371， 4. 夜 日 | 辛勤 38,2; | 寐夙典 大 RADICAL, 3G. 大 46, 1； | G2, G & 7 ； " I 喬 靳 171, S ； 昏 223, 3 ； | 254, 1 ； 以小致 I 284， 2; | 禹 289, 4 ； j 携 290, 2 ； | 方 家 309, 4; | > 匕之年 315， 3； i 風鑑， I 工師 337, f> & G ； | 辟 34G, 5； | 學 357, 1 ； | 春元， | 殿選, I ^ ^ I 秋元， ! 經元， I 三元 ,， 3; | 榇史， | 柱石柳 ， 4 &5; I 器腕成 399， 3 ； | 夫 死 4U， 5; | 祥 ilO, 4； | 劝 410 ； C. ^戎 不— I G ，總朱 1WG;; 1^ 、 —— 1， ^£ 年帽朱 夫武 Jf U — — xviii INDEX. 天 上浮者 g I ]，2; I 地與 人 1, 4: 乃 I 地 之 淫 氣 2，1; I 將雨 2， 4; 悉 稱上 I U ； I 壤 8， 3 ； | 地交泰 12，'3； I ilffi3,,->: I 中 30, 3 ； | 子 42, 4 ； 4：1, - " I 使 4"; | 漢 "， 2; | 生刺翼 | 香 211， 1； I 上石麟 皿， 5; | 才 謝， 1； I 祿閣 311， 3; | 花墜地 :331, 性和 樂 395, 2: | 子死 414 3. 太 |湖15，5； |皞33，2； | 子 44，- 5 ； | 子 以千秋 45, 4; | 師， | 傅， |保48，3； | 宗 50, 8； | 守 51, 5 ； | 監〜 、"; | 邱 82， 3; | 宗 83， 1 ： | 子' 圉 131, 2 ； | 王， | 任 135, 5 ； ！ 眞 138, I 宗 1")， 3; 商 I 戊 222, 4 ； | 牢 22G, 1 ； | 牢 之 滋 2G8, 2 ； | 奠 270, 5 ： 「 公奇遇 282， 1; | 宗 282, 2 ； 28G, 4 ; | 宗好女 307, 5 ； | 宗 311, 1 ； | 乙 '燃 黎， I 乙精 311， o; | 宗 3^，1； I 宗伊始 318， 1； I 宗喜得 隹士， ， 3； | k 338， 4 ； 唐 I 宗 347, ] ： | 宗 383, 1 ： | 阿 倒 待 謝， 1 ； 来 I 祖 3; | 歳化 )， ]: 夭 惟 ！ 惟香 夫 | 婦 88， 2 ； | 88, 3 ； 1 義 ion, 2; I 婦 239， 3； ！ 妻寒 夜臥 牛衣 2C>C，2. 失 I 之 東隅， 收 S 桑榆 "， 3; | 所 254,4； | 業之 無 依 ？:>(>， 5 ； | 'f 古 41：», ：) ： I 恃 "u; ！ 怙恃 夸 I 父逍 日"， 3. 夷 I 狄之人 (； 2, 2; ！ ^ ！ 狄之服 H，]. 奉 1 箕帚 ^，1;| 迓金遝 ^，4. 奇 | 珍 2:8, 2； ！ 抆 31(>， 3; | 貨 可居 3S5, 3. 奔 I 北 63， ；). 契 m I 丹 王屍骸 ，'， ^ ，侈 過甚^ ，2. I 義之無 窮,, 4' 奠 I 儀 301, 5. INDEX. xix 女 RADICAL, H7. 女 牛 I ， 織 i Sl，3; I 樂 1"5，1; I 中堯舜 13V; I 中丈 夫 134,4； j 子鼯寧 2; i 篛 5; I 道 -27, 3； ! ft 327, 4； ！ 子死 414, 2. 奴 I 顔 I: 4. 如 I 獲石田 m，g; ！ 夫人 n I 鼓 瑟琴^ 1; | 坐 109， 5; | 願 178， 1; | 來 釋 ■， 1. . | 嬪 40, 2. 女子 I 合 I", 2; | 逑 133,2； | 仁 之獸 2W，； | 酒 2^,5; I 訟 ：叫 2; | 置田宅 350, ：) ； | 弄 -! 02, 1 ； | 笑 謔 ^， 'I. 妄 | 332, 1. 奸 作 I 犯科 342，(;； 衆 | 鼓釁 4(>2， 4; I i 危陷人 -川 4, ]- 妍 | 1 -14, 1. 妣 j 11,5, 7. 始 | 皇 33， 1 ； | 生魄 SO, 3 ； | 皇 217， 1 ； | 皇帝 293, 3 ； r 皇 無道， 「皇帝 ma 妻 | 88, 3. 姊 ！ 喜 130, 1. 妲 J j 已 136, 1. 姑 | 蘇 委 i 靡"。 ，3. 后脫 簪待罪 ^3; I 太 M 6i， 詞 I 家大被 ， I 肱 ^> 3; I 氏 翕禾口 (；， ]; I 子牙 282，]. 姨 I 夫之號 "8，4； I 夫 w，i. 婦 「順 1<">， I 主中饋 13：»， I 容嬌媚 137，2； | 人 生鬚 183， i; | 人 19"，？. 婚 I m 12：>' 1 ； I ]"，4； I 姻論 財" 4， 5; j 125, i. '\ 師德 ^，1. 婢 I 膝 m XX INDEX. 賤 188, -I ； I 0 337, 2 ； I 產， I 孔 383， 2; I ^421, J; I 羔悲親 "3，5; I 夏 哭 i ■， G; ！ 欲養而 親:^ 在 孔 I 明 54, 1 ； I 子 105, 2 ； 120, 2 ； 融 1^，J>; | 子之瑞 ]W， 2； | g 虫 155, 2; | 子 100, 3； | ^ 2'35， 3; | 减 H)， 1; | 方 279, 3； | 、 兄 287, 1 ； | 子 298, i ； | 融 319, 2; | 明 339, 4； 門入學 i 聖， I 趨亦 趨， I 步亦步 ■;， 1； | 穎逹 "《， 存 I 聶"， 1; | 姪棄兒 字 | 法 209, ?> ； | 302, 4： 孝 I 經 報 | 書" 3, 3: 勸 I 子之 惜身" 3 i 嘉 32,2; i 光^ 2; 138,3; 】"，1； | 敏，， 4； ！ 浩 然 22:), :3； 1 甞苕^ ，1; ！ 饕 282, 4； | 明 387， 3; j 浪由 於輕浮 ："7，1. 季 | 方 82, 3； | 江 86, 3; ！ 布 302, 3； | ^1 421, 1. I 少 婦 "5， - M I 周 3. 嫁 | m, 3; 125, 4 ； 妁 123, 3. 碧 眼 1G5, 3. g 风 2. 嫦 娥 2,1; (5,1. 嫡 氏兇殘 ；"， 400, 1. 婦 3. 娶 291, 3 1)0, ；1; | 孫 417, 3 & 丄 姆 訓 ^， '2' 客 4. ^3 子 RADICAL, BS. I U 1G， 4； I 胥 20， G; G7,5; I 代姪皿 ，2; I I 路 12[). 宇 I 宙 13, 3. 宅 I 相 1 化， 1- 安 | 祿山 3： | 步 273, 3. 守 I 符 2^，1; ！株 待兎拙 無能 "3，2； ！ 錢虜 351， 4； I 死 | ^亦不 ； I —璟 7,】； ： 郊， | | # ^ I 宏^ 1; ：環 : ，， 1 ； | 太祖 細， 1 ； | 人 28〜 1; ！ 人削玉 S 糟 281, 1 ； | 玉 302, 5； | ^ 311， 1. | 娶 124, 4. 官 I 天下化 G; 以錢買 | 圍 1； \ 品 293， 5; ！ 僚共署 374, 2. 宇 T 藩"， 门室之 派"， 2 ； | 女 145, 3 ； I 靖 145, 4. I 子 賤 188， 4. 客 I 歳 28， 2. 旦 | 帝 59, 2; j 王 J1G, 3； ； 宗 134, 3 ； | 帝 190, 5； 311, 3. '如 懸磬 3M， o. 0, 2 ； I (；， 5; | 9, 3; | 中 317, 4: ！ ^ | 108, 2 ； ！ 娥 "9， 3; | 之奇 173， 3 ； | 室 '2'.)2, 2 ； | 齊 # 兄—^ 外 — — 其 H?l. f 下 天 螯 豹窘， 立 E3 ^ It/ 宫 I XXII INDEX. I 相化， 5; 5U, 1； 187， 1; ： 肉 甚均 275， 2. 寇 l 準 1G5, 10 ； I 萊必 l'JO, 2 ； I 準 -m, 1 ； ： 萊 ^ 2^3, 1 ； 383, 2. I 成 ，， 1 ； I 357， 3. 害 除 一 | 400, 3. 寧 I 馨 78， 5 : 爲鷄口 "5， 5. 寒 f 食"' ，5; ： 膣 38, 3; ！ 盟 富 I 貴在天 349, 2； ； 351, 2； | ^^,1; 恃 | 行兇 354, 1 ： I 人之口 355， !• | 宥 358, 4. ^ 沈 臺駘， ， L ^ 苦枕塊 】，7- 寶 . i 窓選壻 "a 1； i m 2； I 誌^ ,5: 至 278, 1. 寸 才 KADICAL, 4(1. 栳' 304， 2 ; ！膠 浚黄河 382, 寺 I 202, 4. 封 弟 219, 8. 射 雀 屛 U2, 3 ； 善 | 338， 將 尉 畧 (；1，2; I 近好處 :糾，3； I 屬纖， i 易簣， I 死 412, 3. 繚 Gl，3: i .: ^ 欲難成 ^ & 2. 對 /J、 少 夫人， 1. os, 0 ； | 敵易勝 引 4. 小 EADICAL, 41. 蠻腰 137， 3; I 喬 "8， 4; | 心翼翼 171， 2: 以 | 致 大 284, 2; | 過必察 ^， (；; 甚 ： 395， 3 ； | 祥 410, 3 ； | pj 410, 0. 學 多餐^ ， ：；. 尙 21)7, INDEX. xxni 光 尤 RADICAL, 42. 物 137, 1. 就 I 外傅 1^,4; I 武 尸 RADICAL, 43. 尸 | 位 184, 3 ； | 解 327, 2 413, 1. 布 2; | 素 ：m, •>. 繼 倫^， 3- 足 327, 4. I 閭 17， - ; ！ 生，， 4; I 大 7f 掉 393, 屈 I 原^ 3;3U，4; | 軼能栺 佞 212, 2 ； | 原 281, 5 ； 302, 1 ； 302, r» ； | 411, 7. 屛 | 52, 2. 屋 | 小 11)0, ];]"],]. 屠 I 蘇酒" 4; | 狗 (]7，3. 屣 ： 258, 4. I 試 i 中 302, G. 履 | 端 27,1; | 258， 4; 隻 | 西 歸 330， 1. 山 EADICAL, 44. 山 I 川 13，2； | 東， | 西 14,5; | 臊 26，1； | 濤 78， 5; ！巨 源 1^，1； ： 川 之精英 278, 1 ； | 川之学 333, 5. 岑 一 ^ I 悽齊木 380, 4. ' 岐 | 335, 1. 岳 I 州 ；母 | 夂 146,8; I 飛背湼 393， 1； ！ 武 穆 394, 5. 岸 | 342, G. 崔 I 琳 5。，1; | 浩 2G3，5; | 烈 285, 1; | Q 33G, 2; ！ 實 348, 1 ； | 浩 37G, 1. 崖 不立 i 岸 31)5， 2. B | 414, 3. I 康 | ^251,3； | 康 391， 1. 30 尺— 尹 sxiv INDEX, I 山 A 4; I 嶽效靈 "， 5 ^ I 嶽降神 151，1 I 石 勲頭 331, 1. 〈《 RADICAL, 45. 411, 7. 按 51， 6. I ^lC3,4;g I 292, 2. 工 RADICAL, 4G. 巨 卿 1", 1 ； I 艦 I, G 3%, 6. 左 巫 '儒 寧死^ 狗君 11G， 3 | 衽 2G1, 1; | 眞 308， 3; | 思 309, 5 ； | 祖 38G, 1. ■ 已 巴 327, 3. 已 EADICAL, 47. 寶金諾 363,2' JJ$ 339， 2. 巾 RADICAL, 48. 布 政司 188, 1; | 衣 191， 5 ; ^59, \ ： 被十年 203, 3. 市 丄中可 信有庹 碰， § I "， 1; i 印 45, 1; ： 冑之 譜 45, 3; | 位 4G, 1; ！ 女 145, 1； | ^ 145, 2; ^g, 236, 2. 師 I 生1^ | 席 106， 2; | 飮 食 菲 107, 2 ； | 傅 108， 1 ； 112, 2. 席 I 上之珍 281,3. 常 I 安民 238,2; | 山蛇^ 丄 千 EADICAL, VJ. 千 1 城 G2,4; i 將 liW，l. 平 I S 起事， I 地風波 •I 坦 20, M 原君 2G2, 1； | 原督垂 P 2G9, 1 ； | 原 3G7,4; | g 起事 378, 3, | 生 所爲皆 可人言 304, 4 ； | 安無事 411， 1- 年 I 豐 3D, G. 幷 I 州 & 了, 3. 幸 ■I 爲先容 3& ^ I 離其 害 37G， "2- 州— 巡— 巢 INDEX. XXV 幹 幽 ^ RADICAL, DO. 床 燕 A 4' 广 RADICAL, 51. 頭金盡 287, 3 ： 在 | 413， 1. 府 尹 51， 4. 底 度 夂母 80，]. 朔 20, 2 ； j 外 180, 1 ； | 20(), 0 ： 357, 3. 主 31«， 4； ： 上 有江南 :W4， ]. 康 莊 3； | 叔 71， 3； [ 健 1 r,(;， 2 ： | 寧 400, 1. 庶 T 。o， " I 人死 "4， 7- 鹿 I 亮 灣， ^ I 嶺之梅 213, (；: | 翼 243, 4. |^ | 范 | 頗 （；" ； 113， 1; I 頗質荆 ^， I 頗 405, 2. 丄見 ]:)5， 2 ； | 廊 109, 3. I 墓 "3， G' ^ RADICAL, 52. i I 業 A r,. M I 夭之力 二 3; I 文^ 1. 弁 升 RADICAL, 53. 258, 3； 豳 1 I 瑋 152， 1; I ^ 152， 2 ； I 巧 177, 2; I 巧反拙 232, 1 ； I 斧 380, 3. 弒 力 RADICAL, G3, 4. 廣 '東， I 西 A 引 I . 吊 弓 RADICAL, Of). '刀 割鼻1 风 1: I 帶 "4，3， 死鱧 361, 5; 往 I 413,1 弘 太子 15J， 4. \ ^ 105, 2. XXVI INDEX. 弱 I 水 16， 3. 「左素7，3; I 俊 48,2^ 鋼 5G, 1 ； | 堪 57， 1 ; | 茛 G7, 1; I 燄爲 妻畫眉 93，3； | 瞻 97, 1 ； | 範 104, 2 ； | 嘉 130, 1 ； | 麗華 137, 4 ； 171， 1 ； 181， 2 ； 192, 4 ； 229, 2； 延賞 w,3; | 5, 2； | 莨 330, 3 ； | 虛靖 331, 2 ； | 憎 竊 309, 1 ； 340, 1 ； | 宏靖攝 ，1; I 莨皿， 3. 强 | 弓 200， 4 ； j 梗 389, 2 ； 1 作 乃 成自然 39G， 2" 彈 | 九 18， G. ，子艰 218，4' \ 項 1G5, 0. ^1 RADICAL, 5G. T^l，2; I 征之途 "1,2. ^» RADICAL, 57. 彭 I 樂 截腸决 戰柳， 1; | 城 王 104, 2; | 祖 19G, 5; | 義 227, 2 ； | 籠 250, 3 ； | 祖 324, 1. RADICAL, 58. 蕓 4， 6; I 岸 324， 3; I 此 不合 377， 1. 33, 1 ； G3, 0 ； 321, 2. ！ I 來無憑 3"， r,; | 來無 白 丁 384， 2. 祗 | 据 379, 1. 律 I 令 3, 4; ！ 呂 200, 4； j 條 294, 2 ； j 例 ？ AG, G. 後 I 生 158，G; | 門進狼 233,1. 待 | 薄 274， 1; | 厚 274， 2; | 斃 351, G. 徐 ！ I 德曹 ％，2'； ！ 穉 八 I 惠如" °，2； I 陵 "1， ^ i 勉， I 孝嗣 "1, G: | 福 388, 1 ； | 孺 + 122， •>. 良 之 茛昭茛 m ^祖 陽宗 說 I 主 孟昌嬰 I I 員 I ^ TXDEX. xxv ii 怏 I 鴻 liC, 7. 忝 I 在 g 莩之末 "8，3. S 177, 6; 盡 I 報國 393， 1. 髮沖冠 102, 1. 堂燕雀 252， !• IB I 者 娜， 3. I 慕久 3G3， 5-； I 慕甚切 365, 2. 恒 I 山 15， 4' 恢 I 先緖 73,5. 恐 'r 賊汚， I 陨德， ，3; I 懼 不安 I 屬垣有 耳 401, 1. 息 I 肩 而， 8 ; I 怒 372, 3. 恩 厚 I 圖報 2?3，5； 知 I 必報 375, 1 ； 無 I 澤 387, 4. 恭 I 賀 190, 4; 楚 | 205, 1. 恃 I 籠 ，， 4. 徒 I 铺啜 272, 3； | 340, G; | 了 事 3(、'9，4； | 讀父書 31)9, 2； I 執己見 399， 3- 御 I 溝題葉 129， 3； | 史 187, (；; | 如 2G8, 3 ； 善 | 337, 7. I 挹芝眉 1G8， 2； | 意 m， 2； I 魚忘筌 | 雋 315, 2； | 隨 望 蜀 401, 4. I 宅 ^， 3; | 木 以示信 219, 1 ； | 西& 346, 1. 從 | 師 309, 2. 德' I 宗饑年 4。，1； I 龠历， 1; I # 203,4； | 教 348,1. ItADICAL, 59. I 慌 174, 4； I 地光明 334， 2； I 欲小 1 ； ！ 煩 383， 3. 亡 | 年 112, 5; | 妻 192, 3 ； | 憂 212, 1. 志 I ^容 少懈 185， 2； | 士 如 臑在籠 253， 4; | 獨 超歟 207， 1; | 在必勝 ' 387， 3. 忠— 怒— 怡— 怪善思 sxviii INDEX. 恤 刑之主 341， 3. m 罪 358, 4. 悔 I 過 218, 3. 患 I 疾 410， !• m 人 I 冷暧 38，C- I 王 2; | 王凶歳 2; I 帝 170， 5； 2")， 5; | 王 之 珠 280, 3; | 王 281, 4 ； ' 412, 2. 惜 | 陰 惡 與 I 人交 | 人如虎 生翼^ 3; 爲 | 則遺 臭萬年 397， S. 惟 I 夭 I 喬 2]0，4. 惑 ！ 243, 1. 愛 I 日 1〜4； | 屋及烏 243， 3. 想 望丰儀 ns， 1； i mm 3W， ] ； I 望 久殷 3051 圖 I 恐 ^'9， 1. 德難 忘^， 400, '2. 恩寺 31;), L L 逍遠 仏， - | m i77， - 心、 難厭 371, 1. ！ 藏 誨盜^ ，i， 士遲滯 3(a 1； I 孝子 413, 4. I '、制 以詩 ^， ]; | 試無 文 #， 2； ！ 試見遺 318， 5； | 對^， 2； | 奉 364, 2. I 篛 吹讓， I 前譽後 ，，2- ^ 131, 2； | 胎 十四月 15" . i; I 孕 / 人十 #K,.r>， 1; I 瑋握瑜 "1， I 壁 288, 2. 孤令旦 1; 山 2. INDEX. 5X1X I 昔 43, G ； I 12(1, 2 ; i 德 134, C ; |- 戚 14(5， 1. 戈 RADICAL, GO. 成 I 王叫 1; I 婚之日 1"， 1; I 童^， h| 湯 之異骨 159, 5; I 帝 187, G; ！ j^J 1; I ^215, 1; I 王 219, 3 ; i 帝 283, 1. 戒 I 明 察 1 ； I 輕 W 旭， 丄； I 輕敵 4U1,2. 戚 I 夫 人 ，， 1. 憂 I 羹 示盡^ ， ■>■ 戰 I 氣百倍 276， 1; | 鬭 戲 I 彩娛親 "；,^ i 術 3^4. 戴 1 女， I 莨 m， 1 ； I 禮 ，， 1 戶 ItADlCAL, 01. 戶 | 侯 G3, 1. 房 | ： ^齢 78， (；; | J 官 108, 2. 扁 I 鵲 -50, 1. M | 198， 2 & 3. 属— I 廖爲炊 353， 2. 手 RADICAL, G2. 手 I 足 SU, 4； | 口共作 378， 5 ； I 足並行 378， G. 才 I 儲八斗 細， " I 短 縦'， 1; 大屈 I 能 371)， 2. 如 I 角 而取卿 相之榮 237, | 人嘗事 3G7， 4. 投 ！ 鞭可 以斷流 G5，2; I 轄 於井 119， 1; | 石滿載 182,3; | 鼠 器 242， 4; | 酸 27G, 】 ； | 刺 3G3, 3. 抆 I 止此耳 叫 1； | SM 乎 241, 2 ； | 擾 383, 3. 扶 I 之者衆 "5, 3. 拋 I 磚 引玉谢 ，： 承 I 重'" 7, i- 披 I 星戴月 I 肝 XXX INDEX. 拙 挽 1 荆 88， 3. 1 歌 ■， 2- 拂 掀 1 鬚 165， 10 ； 事皆 i 意 ！ 天褐地 A 3. 382, 2. 掌 拔 1 珠 AG; | 判 123, 4; ！ 上 1 幟辦， 2; 1 茅連茹 ^， 可舞 138, 4； | 中 18(>, ■>■ 4； 去 ~f 400, 3. 女 338, 5. 抱 ― 掣 1 撟 206, 4； | 卞 1、 子 206, 4; 1 肘 "I". 228, 4: | 病 411, 2. 椎 枸 1 心置腹 174, 3； | 敲 酵 I 罪 人 343, 3. 3 ； 命 387, 3 ； | 359, 4 ； 拜 多蒙 1 轂 2. | 見之資 361， 3. 棒 栺 | 日高 ■ 51， 7 ； | 南車 探 292, 5. I 本 184, 2. 按 椚 1 察司 188， 2； | 圖索驥 1 虱而 談當世 之務^ ，1， 24G, 2. W 拾 1 楡 3",1. | 芥 31(5， 4. 掛 桔 | 告 345, 3. 1 椐 378, 5， 捷 振 1 足先得 398， 6. 1 家 聲 73, 5； | |f 105, 3 ； | 甲 ,9" 落 387, 2. 捐 援 | 資 221, 5. 1 筆成文 ]叫 2- 捉 握 1 襟見 肘^， 5. 1 髪 而待士 11〜 3. INDEX. XXXI t 旦 I 湯 止沸， 不如 去火柚 薪 '271， G. 搢 I 糸申 5. 榣 I 唇鼓舌 Ml, 0. 榑 ― I 蹇兎浏 ， 1. 搜 I jji 申 SE 332, 4. 搶 r 地 籲天^ ,3. 標 I 梅 129， 2. 榈 | 星 IS'.), (；. 摹一 可 | on, r>. 撒 I 棘 31!>， 5. 擊壤 ^ 藝掃門 117， L ，8 果盈車 182， 2； | 米成 珠 326, 2； | 散 338, G. M I 人 27:3， G- 攀 I 仙桂 :，， 1. 支 RADICAL, ()(；. 政 ！ 33, 1. 放 I ® 47， 1 ； | 榜 319, 5. 效 | 擊 177, 2 ； | 尤 371，4. 晨 I 星8， 晦 | 35, 7. "| :〗8, 3. 腕 I 食 2"， o. 4, 8； | 晷 35, 2 ； | | 暮 3<;， 7; | 就 +38, 1.. I 賜玉音 m h ！ 災 2'' ：" ！魅 333, 4. n | 皇' 32， 1 ； 407, 1 ； | 皇 S k 之 ^ 1G5， 1； | 0 I 月 279，5； | 鏡;^ 309, G ； | 帝 823, (； ； | 880, 4 ； | 新 357, 1 ； | 喑 投 379' 2 ； | 哲 30 I 若觀火 ^ -，^ ！ 貴 A 疲 § 珠 7, 器 秋 盛帝之 d。, &私」 "0 祭 ,,， 笋. 4 i 牙 蟲庸秋 . ; , . 昔疇 易— 昆— 昏— 春 1 S, 1， d 4, 何 2， 1 幾 ^ H 苕 中中 XXXIV INDEX, 晬 星慶雲 11，2; I 帝 130，2; 301, 4; 齊 I 公 220, 1. 盤 S 期 "I, 智 哳 麵 301, 4; | 欲圓 357, 5; I 謀之士 380， 1; | 者 能調 409， 3. 古 今之理 313， 1- 『 329, 1. 違教侖 365, 4. k 一 37,4； | 雲春樹 116， k 勝之 366， 2. I 學 307, 1. 者 37， 曳 曲 曰 RADICAL, 73. 白 305, 2. I 江 319，1； | 突徙薪 387， 4- 新 26， 2. I 室 191， 8; | 經 297， 2; | 成 繡梓 鄉，3; I 莫之人 338, 5 ； | 架 310, 1 ； | 淫 苗 31。，2； 謝人寄 I 5. | 53, 1； | 橾 72， 4 ； 218, 4 ； 242, 2 ； 251, 2 ； 398, 4 ； \ 85, 1 ； 293, 5 ； | 令女誓 志， I 文叔 140,1; | 大家 140, 2 ； | 植 296, 1 ； 328, 5. | 子 22， 5: 93, 2 ； 1G0, 8； 3。5， r '； I 子典思 425, 1. 會 I 稽 208, 3; 鄕 | 319,5； 曾 經 | 晤 3GG, 2. 月 有 月 EADICAL, 74. L, 3; 1, G ； 2, 2 ； 3, 3 ； 4, 4； 180, 3； | 魄 2， 2 ； | 宮 （5， ]; I 期， I 殿 32，1； I 圓 其半 35， 5 ； | 缺 35, G ； | ^ 復蘇 36，1； | 將 38，1； | 老 127， 2 ； | 露 307， 2; 二 I 賣 新繇五 I 驩新穀 354, 3； | 旦評 SG8, 5. 巢 1SG, 2 ； 292,2 ； | 勢 239, t ； I 志 者事竟 成^， 1; I 道則見 398， 5. Index. XXXV r 1 ] 1 , 1 ； I 奸 369, 2. 2G0, 2 ； 敝 I 260, 4 ； 美 | ^0, 5; | 之不衷 2(57， 1； I 氣 330， 3; 三月之 I "7， 1 ； 孫承祖 | 417, 3. 1 ； I 而生 214， 1. F4'4; I 36,2； | 而落 2U， ^ I 人寄信 363，1； | 包 荒 3G6"; | 汲引 367,1； I 賜郢斲 367，3； I 開茅 塞 371， 3. 23, 1 ； | 37， 4 ； | 廷 18G, £ ； 191, 9 ； | 可砍 2o3， 5 ； I 中冡宰 "5， 1; | 儀 293"； 王喬 I 君 330， 2; I 廷之繋 6. |1^3； | | 艾艾 n(>,5. p 41 G, 8. 木 RADICAL, 75. R 署 187, 3; | 梶 212, 4； | 槿朝 開暮落 2"， 3; | 本 大失 | 眞 220, 4. I $菌 51， 1 ； | 温 73， 1 ； 300, 4 ； I 光庭 1"9，5； | 131,1； | 傅 187， 0； | 191, 4； | 浮 250, 3 ； | 提 279, 2 ； | 衣以 黠頭 "G， 3. 朶 I i 蓮花 137， 3. 祀 I 人憂天 9， 2. 李 I 畋 1 ； I 舞感 55， 4 ； | 牧 （;0， 2; | 謐 108, 1; | # 甫 132, 1 ； 162, 4； 404, 1; | 延年 137, 2； | 膺 145， 5; 304, 4-f | 模 169, 4 ； I 義山 ,， <5; | 義安 891, 1 ； | 義甫 4o3, 4； | 白 174, 2 ； 3 ； 303, 1 ； 300, 1 ； 363, 5 ； 380, P, ； | 白 才高 ？'"，1; I 勣 179， 2; | 太 Q 189， 0 ； 278, 4 ； 299, 2 & 4 ； | 文靖 1 90， 3 ； | 钪，， 3; | 正封 211， 1; | 下 213, 4; 苦 | 215, 2； 賣 I 缵核 2； | 弇 "8， 5; I 克甩 :)47, 1; | 齊 273, ； ") ； | 唐 21)5, 1 ； | 杜 -502, 8； | |§ 307, 1 ； | 牛 4 朋— 服上 3 f 朔 — 0 — 朝— 期— 棊— 木 一 i > 匠屑 sxxvi INDEX. 杜 m 310, i ； I 賀 纔七歳 310, 4 ； I 守泰 312, 4； j 耳 323, 2 ； I 赫 327, 5 ； | '|' 叠 350, 3; | |g 403, 4. 杏 甫 78， G ； 110, 1 ； 274， 2 ； 302, 3: 303, 1 ； | 11、， 3 ； | 預 200, 1 ； 210， 3 ； | 牧 270, 3 ； 284, 5; | 康 271, 1. 壇 105， 2. 眾 # 4； | 帛加璧 281， 4 ； | 菊 i22, 2. . 村 媪殺鷄 而謝客 ^， 2； 夫 400, 1. 杖 於鄕， I 於國， I 浦 158， 5； | 以鴆名 2<:">」； | 6: | 朞 417，3; 孝子之 | 417, 6 ； | 取乎竹 418, 1 ； I 取乎桐 ，丄 '魯， | 粵", | 嶽 1；>， 4; I 山高 EMU; | 方 33,2; | 周懦弱 3"， 1; | 征破斧 ^ ！； I 方朔 81)， 3 ； 1G7, 2 ； 338, ] ； | 主， I 家 "2， 1； I 南之美 122,2； | 施效顰 1^, 1 ； I 床 1化 1; I 吳 "0, 2; | 箭 208， 3. 揭 I 柏節橾 1^6; ！ 茂 ^， 3; i 使者 ，，1; | 號 211, (； ； | * 百 212, (；. I 中蛇影 "4， ； 3. 枚 I 乘 ，， 1. 枘 | g 37G, 8. 枉 I 道 以千主 3 ^， 5. 柳 ， 一 | GO, 1 ； I 宗 兀 G0， 1 ； 2-il, 1 ； I 伸郢 7(;，1； | ^綽 103， 3 ； | 公權 103, 3 ； 2U, 3 ； I 絮才 1:"''， 2; | 氏 U1, 2; I 腰 m， 4; 蒲 | 之 姿 21C>, 1. 柯 | 人 123， 3. 柏 i 舟橾 13(;， 3. 柔 | 毛 22(\, 2. 柑 江陵之 I 221, ：). 枯 ！ 骨 178，f,; I 楊 2。， 3; ！ 竹 復 生 "4 L 染 I 翰橾觚 :W，]. INDEX. xxxvii 枢 桃 413, 2 ； 出 I 419, 2. k ffl^ I 下有、 9 雉之 異&^ i 榆暮景 ^， 】； I 維翰 1", I; I 291, I 柘 社 "4， 2. 符 2G，2; ！ 李— 在^ 門 1。7， 1; | 李不曹 215,1; | 李 屬春官 320"; | 夭 129, 1; 春 | 、；餘 | 218,4. 景 31, 1; | 帝"， 2; | 7o, 3； I 少君^ 1 ; | 温 118, 1 ； 153, 1 ； 2^7, 1 ； 208, f> ； 380, 3 ； | 藝 173, 2 ； | 冲 2G5, 2 ； | 榮 304, 4. 栢 靈 r>c», 1 155, 8; I 210, 3. 187, G. 花 190, -2; 皲人 I 箢^ ,5. 桔 穆 203, 1. 桂 212, 4- \ I 之性 21G，2; 伐月中 '之 I ^斗 紂^7，2； 助 | 爲虐 4U1,3. 341， 3. ； I 木 低而俯 4. i， I 嶺 尋 I 之澳 380, 3. 295, 2. 3> I 房 A 7. 81, 4. I 舊憐新 W，2. I 嘉禾^ ， 1' 潤 。1 3; L 2 £ 2, ^ 弟 5. ^ ^ 秀 2, 1， 楊梏； 連 曹 里" 葉萼— 園 I 剩— 花 梂文物 桁— 桎— 姝— 袼— 梓— 梧— 梅— 梨— 梟— 梵— 梗强椒 —棠— 棄— 植— xxxviii INDEX. 楝 I 粱 200, 2. 棘 I 木外 刺而裏 直， I 木 之 下 342, 5. 棺 在 | "3, 2. 椎 I 牛祭墓 "5， 1. 楓 I 宸 L 樁 I 萱竝茂 A I- 楊 一 | 子雲 10, 4; 253, 1 ； | 廣 75， 2； I 素， 1 102' 1 ； I 震 109, 1 ； 28G, 3 ； 393 2 ； | 敬， I 時職 4; | 璞得妻 送之 詩皿， 3； | 再思 220, 2 ； | 宗義 228, 5 ； | 貴如 4； | \% 272, 1 ； I ^ 200, 4; | & 士 301, 3; 了 雄 312， 3; 315， 2; | 簡 3G8, G ； | 寶 375, 1 ； | 進 賢 392, 1. 楚 | 王戊] 18， 3; | 弓鳩， 1; | 王 205, 1 ； 280, 2 ； 412, 2 ； | 王 式忽蛙 3； | 如 207, 1 ； | 210, 4 ； | 獷 228, 楮 先 生^， 2； 朱人 釗玉 爲 I 281， 1. m 業 I 軒 岐之術 335， 1- 極 I 切瞻韓 363， 5. 榮 | 譜 89, 2 ； | 華 2U, 3 ； 322, 1 ； I 膺鶚 薦、] D， 2; 賀人 I 歸 細， 3- 構 I 訟 342， 2. 槁 f 木死灰 383， 1 樊 | [I 會 Gfi, 1 ： 07, 3. 樂 I 昌 分破鏡 ％， 2； 三萬 六 千日之 I 1& 5； | 廣 234, 3. 櫻 一 I 高 风 C. | 機 212, 7; | 蒲 339, 1. | '接 387, 1. 渠 20(;， 3. \ # 一 家 305， L INDEX. xxxix 中之樂 339， 2- 樹 欲靜而 風不息 4^， 3. 1 道濟 194, 2; I 越， | 謹 328, 2. 23G， 3' I 分而不 I • 巴 325, 6. [ 290, (；; | 柄 381, 4. 欵 欲 欽 333, 6. 久 RADICAL, 76. 友情餒 222， 2; | 客甚簿 269,5； | 客之隆 274， 3. 左左， I 右右 249， G; | 炙 之 色^， G; | 前不進 377, 2； | 逵所長 383, 3. 宗 183, 2. 欽 陽修 GO, 1 ； 218, 2； 317, 2; 明 178, 1. 火 4， I- 步 止 RADICAL, 77. 武 靑雲 320,1; | 虛聲 328， 5. 林 14， 1 ; | 帝 5U, 3； 67, 2; 75, 1; 91, 1; 130, 2; 154, 4; 283, 1 ； 294, 4； | 53,2; | 弁 62, 5; | 王 84, 1; | 后 161， 1 ； 220, 2 ； 344, 1 ； | 安君 285,2; | 科之士 316， 2; 光 | 401, 4; 漢 | 405, 1 ; I 三 思 400， 3. I 終 32, 3; | 歉 39， 5; | 寒 212, G. \ 曰 290， 1 ； | 家 293, 1. 遺細苕 89， 3. 死 1^ RADICAL, 78. 魄 3M; | 者不 可復生 343, 1 ； | 346, 6 ； | 灰 383, 4 ； | 喪 409; | 亡 409， 2; 男子 I 414， 1; 女子 | "4， 2; 天子 I 4"， 3; 諸 侯 I 414,4； 大夫 | 414, 5; 士人 I 414， G; 庶人 | ， | 414， 7; 童子 | 414， 8; 自謙义 I 9; | 者; 2 器 417， 5. 32 INDEX. 夙 I 締 123, 1. 殤 I 414, 8, RADICAL, 79. 殺 I 夂 自立， I 子媚苕 75， 2 & 3 ； I 妻求 # 93， 1 ； I 妓 以倌酒 ■， 1. 殿 | 下 43, 2. 餒 | 實 352, 1. 毋 RADICAL, 30. 母 | 儀 135, 5; | 死 415， 1， 4 & 7; I 之 匐 在內 418， 2； | 之口 澤如存 423， 3 每 I 飯不忘 273， 5. 比 乇 J; 匕 RADICAL, 81. 101,2; | 嚴君 223， 3; | 邱 328, 1. 毛 RADICAL, 82. 遂 62匚1;65，3;367，4； | 遂 片 W392， 2； I 義棒檄 76, 8; | 曾 149, 2; | §14 197， 2; | 蟲長 225, 1; | 詩 298, 1. g 201, 5- \ 稳 201, 5， 氏 RADICAL, 83. 民 之失德 115， 4. 气 EADIOAL, 84. i i， 2; 同 I 之光 80， 3; 馥如蘭 I38， 1. 水 水 RADICAL, 85. 求 I 申 17, 2 ； | 24, 2 ； | 208, 1 ； 1 ^ 花 271, 3 ； | 行 329, 2 ； | 源 425, 2. 成 63,7; | 士莫 | 全 67， 4'， I 劍 199， 5; | 教於 愚人 379，4； | 事速成 396， 3； | 名利逢 398， 6. 江 汗 山 13， 3； | 西 14， 2; | 湖 散人 17，8； | 陵 59，1； | 東有八 千子弟 仏… I 東 皿，2； | 南 一枝春 117, 2 ； | |^；2 # 221, 3； | 乙 229, 1 ； | ^ 312， 2- 顔 178, 2. INDEX. xli 她 魚受害 M3， 6. 汝 I 南 368, 5. 沐 I 雨櫛風 6， 4； I 猴而宼 252, 4. 汲 | H 53, 2 ； 387, 2. 沃 | 枝 葉 224, 2. 決 不 | 229, 3. U I 湎之夫 277， 1. 沙 | 323, 5. 〗A m 河 水 13， 2; I 聾酒 31， 2; I a 188,4； I 亂 348, 1. 南 14，7; I 淸， I 潤 17，1&7; I 陽遍 種桃花 58，4; I 東獅吼 92， 4； I 東伯 仲 83, 3 ； I 東 2G3, 5 ； | '魚 之患 411， 3- '山 8， 2 ； 15， 4； 146， 3； 211, 6 ； 313,4； | 階 昇平， | 平 89, 3; | 水 146, 3. 水樂饑 21， 4' 泣 | 鬼 803, 1 ； | 血 416, 1 ； 423, 5. 注 | 醋 於囚鼻 163， 3. 波 | 羅 324, 3. 法 | 408, 1. 洞 [ 庭 15， 5; | 悉虜情 180， 2. 洛 | 陽 7， 3 ； 217, 1 ； 394, 2; | ^ 289,4; | 陽紙貴 309， 5. 洗 I 髓伐乇 167， 2; | 塵 362， 1; | 兒錢 407, 1. 洪 I % 186， 1, 海 I 晏 17,1; | 神， | 若 17， 4; | 目艮 17，5； | 涵 17， G; | 不 楊波 25， 2; | 棠 210， 6. 涇 I 渭 之淸濁 21, 3- 综 | 37, 2. 谘 | 48, 2. 渉 I 獵不精 網， 3. 流 | 337, 1 ； 346, 6. xlii INDEX. 混 I 沌 1， 1. 淫 I 氣 2， 1 ; I 144, 1. m I 江 "， 1. 權 I 澠 之滋味 21, 2. 淳 I 俗 ^， 3; | 于意 151， 5; | 于^ i 281,4; 338,1; | 風 346, 7. 淸 I 明 29， 3; | 明前一 日 29， 5; | 白吏 109， 1； | 白 傳 家 393, 2 ； | 408， 2. 淮 I 陰 66， 1； | 南王 85， 2; | 南王安 38？，2； | 南子 3, 1 ； 35, 4； ]57, 4 ； 213, 1 ； 285, 1 ； | 南 271, 2. 淑 I 媛 134， 5; | 慝殊途 權， 1. 淚 I 紅於血 138, 2; | 1G5, 6. 涵 | 養純粹 313， 5; | 容 3GG，4. 深 I 蒙耳 提面命 3. 淺 | 見 399, 4. 天儀 293， 渴 塵萬斛 365, 3. 水赤 373， 滅 裂 395, 4. 丄 3 ,、 o， 每 1G， 5. 權 338, 1. 湖 I 廣 14， 4; | 海之士 18,1. I 24,3; | 餅之會 15G，5; | 綱皿， 1; | 德 及食獸 249, 6. 59, 2. | 109, 4; | 洋 315, 1. I 河 132, 2. 温 | 嚼 153, 1 ； 207, 2， 滕— 0r 滑— 滋 INDEX. xliii I 太子 47，2; I 高 53，1;1G0， P I 漁 " I 陽 57， 1 ; I 290, 7. 漸 I 臺 207， 1； I 入隹境 220， 3 ； 384, 3. 嫩 I 石枕流 27G， 4. 演 I 戲 文 3C2， 4. 漏 I 巵 371， 2. 遮 I 岳 58, 4； 188， 3; 214, 3 ； | 步 137, 3 ； | 安仁 182， 2. 府 188, 5. 潤 州 15,5; | 筆 之赘辦 ,3. f 草塞責 ^8， 2- n 408, 2. \ 楊 權， 2- 貧 221, 5; | 329, 1 ； | 人； 2 急 352, 3. I 園 94， 3. 火 RADICAL, 86. 火 I 神 17， 3; | 樹銀花 28， 3; | 災 278, 3 ； 取 | 292, 1 ； | 候 到 322, 2 ； j 棗 323, 4. m I 艾 而分痛 86， 4； I 艾 179， 1. 災 後 I 252, 1. m I 臼夢 97，1； | 金爨玉 27J， 8; | 骨驟骸 353, 4. 炙 仏 z | 手可熟 162， 2. 炎 | 帝 291, 2. 炭 | 203, ?>. f 衣 諸郧君 102, 2； | 府 187， G ; | 號 202, 1 ； | 金 203, 3 ； | 圓 227, 3. | 407, 4. 烈 | 女 134, 4. ^^、 I 飪 2'.'2,1； | 鍊之劝 322， 2. xliv INDEX. 38, 2 ； 807, 4. 無 焦 面見江 東 66，2； I 鹽刻 畫 1^3, 1 ； | 廉 恥丄 44， 2 ； I 用 212， 7; | 戲香 219, 3； I 腸^ 子 228，4； | 爲 牛後 255， 5; | 顔 287, 3; | 量寶塔 293, 2 ； | 310, 3; | ^ 320, 2 ； | 你 321， 4 ； I 鬼 論 332， 3 ; | 辜牽 連 343, 6; | 米 351, 5； | 勢可乘 398， 4; | 端倨 傲 384, 4; | 恙 411, 1. 桐 2。1， C; | 頭 斕額爲 上客 388， 1. 豆燃箕 85， 1; 221， 1. 煉 台匕 形 33。，3； | 丹旣成 柳，2' I 衮 286, 1. 燒 280, 1. 丹 328, 3. 爪 RADICAL, 87. 山九仞 19， 4; 莫能 | 239， 4; I 善 則流芳 百世， I 惡則遺 臭萬年 397， 3' ^ RADICAL, 89. 爽 I 約 374， 3. 爾 I 我 同心、 1"， 3- 眉之急 183,3； | 尾 207， 2. 奴 202, 2. t 人 氏 292, 1. 竹 26, 1. 父 RADICAL, 88. 父 | 10， 3; 418, 1; | 子 n i«q 3； I 孰 U2， 3; 賢 251, 1； | 251, 2； | 亡 286 同 4t 樹， 3 ； I 415, 2 ； 415, 5 ； | I 之手 澤未泯 ，，4. 入 知蟆玉 豈巢爲 ：， 雀— 石 4 7 以 P 士 § 2 抬賢 is 2 ^1 他鴻上 『子 拙子死 G, 一， 惡子— 俱^ —謙 1， 母死 INDEX.. xlv 牀 ^ RADICAL, 90. 片 頭金盡 287， 3. 片 RADICAL, 91. 响， I 時 3G, 6. 牛 RADICAL, 93. | 女 5， 5 ； 31, 3 ； 132, 2; | 璣 207, 2; | 之稱 226, 1; B9 I 喘 238， 1; 焉用 | 刀 239， 5 ； | 馬走 256, 3 ； I 僧囍 I 仙客 2G2，2; I 溲 39G，1;| 易馬， | 金 406, 2; | gg,419, 3. I 雞司晨 92， 3. 牟 I 足 323, 1. 牡 I 丹 211，1. 牧 | 60， 2 ； | 豬 G7, 2. 物 以 I 申敬 222， 1; | 極則 反 401, 6. 牽 I 牛 31, 3; | 制 161， 4； 無 辜 | 連 343, G. % | 牛之子 251， 1. 犬 僕 夫 362， 3. 犬 RADICAL, 94. 225, 4； 228, 1. 法有劍 20G， 1. 狀 元 49, G ； 317, 3 ； | 元紅 269, 6. 狄 仁傑 107， 1. 狗 聲大開 172， 2; | 尾 g fg 232, 2 ； I 盜 2"， 4. 假虎威 "9， 1； | H 243, 1; 城 裘三十 年 261, 5. 狡 I 兎三穴 254， 5. | 狽 230， 1; 後門進 | 233， 1 ； | 惡 236, 3. m M I 230- L 狴 | Jf 842, 4. 猜 I 疑 234， 3. 猛 | 犬 342, 4. xlvi INDEX. I 子 101, 2; I 豫 229, 3. 猱 教 I 升木 2A 5. 猩 I I 25G, 4. 獄 I 門畫狴 犴之形 SA 4; I 342, G ； 周 I 343. 2. 獍 I 239, 7. m I 眼籠 247,1; I 占 317,3. 鑊 I 麟 298, 2. 獸 鳥 I 225; I 中之王 225, 2; I 食夂 231), 7. 獻 I 曝之忱 7， 2; I 27, 3； I ^ 131, 2; I ^ 3G0, 5. 力一 RADICAL, 95. 穹 4， 6 ； I 冥 34， 3 ； I 宗 50, 1 ； 54, 3； 1G2, 3 ； 179， 3 ； I 酒 270, 5. 玉 RADICAL, 06. 王 一 | 42, 2； 102, 2 ； | 春 28， 1 ； I 旦 5G，2; I 德用 54，丄； I 翦 60， 2; | 父 70， 5; | 玉 義之 75, 4; 101， 3 ； 147, 1 ； 243, 4; 299, 3 ； 302, 4; | 孫 賈 77，1; | 衍 78，5;173，1； 206, 2 ； | 吉 100， 1 ； | 陽 II6，2； I 維析 柳膾行 人 117,3; | 季 1355; | 凝 妻被牽 140， 1; | 遵 U7 1" 化， 2; | 先達 172，2； | 豹 1"， 4; | 者之香 211 3 ； | 戎 215, 2 ； 219, 2 ； | 祐 217， 2; | 母蟠桃 223 2; 得雄則 I 231，2； | 猛 237, 1 ； | + 豈 261， G ； 355, 3 I 氏;^ 眉 貼花鈿 265 3; | 章 266, 2; | 武子 276, 4； | 夷甫 287, 2； | 拘 309， 3； | 喬 朝君， | 喬 傳 330, 2； | g 337, 7 ； | 敦 390, 3 ； | 圭 408, 2 ； | 褎哀夂 之死， I 修哭 毋之亡 424， 1 & 2. 燭 39， 4; | 璽化 1; | 牒 45, 3 ； | 堂 50 3 ； 187, 5 ； | 昆 81,1; | 潤 146,2; | 燕 投 '嚷 154, 3 ； | 樓 1G5, 4 ； I 筋 職 G ； | 山頹 175， 1 ； | 版 1%， 3； 213, 2 ； | 參差 199, 4； | 骨 211, 2； | 粒 2G8, 4 ； | 278， 3 ； 279, 0； * 範硖亂 I 278， 5； | 石俱' 焚观 4； 宋人创 INDEX. xlvii IS 褶 281,1; 望移 I 趾 368, 1 ； I 成 377, 7 ； 以 | 實死 者之口 418， 6. 珍 I 饈 268, 3 ； | 珠 & 2G9, 7. 珠 | 50, 2； 278, 3; | 庭 165, 7; | 履 三千客 262，1； 魚目 混 I 278,4; 鈹 人泣淚 成 I ，，5. 班 一 | 超 233, 2; | 固 301, 2； 311, 2 ； 381, 3. M 王 270， 3. 418, G. g 92, 2; 291, 3; | 堂 188, 4. gj| 279, G. 氧 270, 3. 也 223, 2. I 握瑜 281, 5. 與 279, G. 以 I 玉爲 石，，2. 獲 I 林賜宴 318， 1. 瓜 RADICAL, 97. 瓜 I 瓞 之綿鵜 79山1 葛之 親 148, 2; | 田 213， 4； | 分 216, 4. 晃 RADICAL, 98. % | H 2U, 2; | ^ 377, 8. ^■193， 4; | 裡醯鷄 252 2. 甘 RADICAL, 99. 廿 I 霖， I 澍 4,5; | 棠 53，3; I U 268， !• 生 RADICAL, 100. 生 I 子當如 孫仲謀 72，"1 子須如 李亞子 73， ！； I 徒 1。5，1； | 菩薩 1"， 1; | 申令旦 150, 4; | 子， | 、 151, 4 & 5 ； 雖 | % % 250, 1 ； | 員 259， 5. | 涸 IfJ 352, 3. 用 RADICAL, 101. 用 I 人如 1 木 G7，5; 有 | S 物 389, 3. 33 粮 h 琀— 琴 L 琬 _ 瑞— 瑤卜 瑋 懷蹯— 纖 xlviii INDEX. 田 中 I; 甲 氏 148， 1 ； I 戚 237， 2. 田 RADICAL, 102. '氏 分財 87， 1; | 氏 126， 2; I 承 嗣皿， 1; | ^ 172, 3； | 開疆 220，1； | 家之 樂 272,1; | 蓮阡陌 351， 2 ； | 橫 420, 2. 王 202, 3. J 子 290, 2 ； | 胄 290, 5. \ 人離子 183, 2； | 道 327, 3； | 僧 327, 4; | 子死 414, 1. L >首1尾169，5;|蜀如庹 248, 3. ] 禍在身 229， 2; | 位待 賢 874, 1. 好雨 ha I 卓 s 吏部 而盜酒 275， 4. % 端 308, 3 ;. | 人 406, 1. 修毋 | 荻 218， 2; | 虎類 狗 232,1; | 蛇添足 2M'， 1; I 江成路 326， 1; 名 | 386, 2 ； | 壁膏 | 340, 1 ； | 地鴆獄 "2， 1. 當 T 世儒宗 109， 2; | 尊 158， 6; | 象 | 肉 273， 3; ！ 刮 目相看 300, 2. 疇 I 昔 37， 1. 疋 RADICAL, 103, 旣^ I 復何 卜哉4 ii，7. ^ RADICAL, 104. 疾 I 病 409, 2; 間人 | 409， 5; 自謂 I 409， G; | 不可療 410, 2 ； 厥 | 弗瘦 411, 5. 病 罹 | 409, 7 ； 喜其 ！安 4U， 4; I 篤 411， 5. 捧 | 玉 422, 1. 瘧 I 不病 苕子， I 耳" ^ G. RADICAL, 105. 登 I 道岸 21， ！； I 高 31， 1； | 斜 315, 2； | 育慮— 4； I 鬼錄 412， 4. INDEX. xlix 白 203, 7； I 書函 8G3, 4； 蒙 387, 2. 白 RADICAL, 106. 百 帝 34， 2; | 起 G0，2; | 居易 115， 3 ； 128, 3 & 4; 262, 2 ； 301， 3； | 居易 生七月 310, 3; | 生 118， 3; | 眉 180, 3 ； | 首之, G» 184, 5； I 屋 191， 5; | 米湖， 4; | ^270,4; | 飯 274， 2; | 銀 279, 2; | 雪 802, 5; | 登 之園 339，— 3； 往來無 | 丁 384, 2. 宰 G3， 1 ； | 歳 158, 3 ； ！ 體 159, 1 ； | 官 187, 2； | X 195， 1; | 石 200， 4； | 穀 210, 2； 291, 7； | 足之 蟲 255, 3; | 草 291, 6； | 藝 3-i0， 2; | 羞 獒. 353, 2; I 曰內 1 & 2. I 蓥 51, 1. 曰 外 41(5， i2， 1 ； | 后 199， 比 20G, 3； I 424, 3. 增 感 皮 皮 RADICAL, 107. 0 休 168， 1； | 裏舂秋 173, 2. 皿 RADICAL, 108. I 世之風 272， 2- i 財賭傅 3G9， 3. I 懷慯 W，3; I 從愿 50，1; I 逢 104, 1 ； I 氏 139, 1 ； I 全 270, 2 ； 308, 1 ； | 醫 336, 1 ； | 奐祈 獄之淸 347, 3 ； | 藏 390, 2. 目 KADICAL, 109. 盲 ！ 人騎 瞎馬， 夜 半臨深 池 240， 4. 昶 I 敬如賓 思顔色 11G, 1; | 必竹 223, 1; | US 刺 ^7，1; I 如 282， 5; 善 | 者 337， 2; | 士 337,5; | ft^R3G4, 2. 眉 王氏之 I 貼花鈿 265，3. 1 宗 50, 2; 164， 3; | 儒抱道 281, 5; | 宇 324, G. i INDEX. 眼 衆 165, 5. 怒難犯 383， 2. 't 175, 2. 晩 370， 4. 宗 28, 3. 15G, 3. 山 斗 365, 1. 156, 2. 矢 I 知 矢 RADICAL, 111. 203, 4. 短 (^51,3； | 恩必報 375,1; 識不廣 398， 3- '後 261， 2; | 褐； f 完 263， 石 RADICAL, 112. 燕 2, 3; | 臼可氅 138， 3; | 虚中 195, 3; | 曼 卿 221, 5; | 勒 230, 2; | 祟 2G1, C ； 354, 1 ； 355, 2; | g 307,3; 墓前 | 人 419,5. 山帶河 10, 1. | 竹遯笋 221， 2- i 夭荒 317, 1; | 甑生塵 355,4; | 签沉舟 887， 3; | 麥 | 梨 編，1. | 稱 195, 3. I I 無奇 G2，l. 靜 I 穿鐵瑰 197， 1. 堯 | 地 20, 4. ■jjIj* RADICAL, 113. 稷臣 5M; | 稷 333，3- 園 323, 3. | 422, 3. 祆 | 廟之燬 142， 1. | 8, 2 ； G, 2 ； | 荼 2G, 2 ； 333， G ； | 器 iG， 1 ； 花內 | 仙 210, G; 逋 | 283， 3: | 農 01 01 噴 I 瞻 砭— 欲 INDEX. li 祝 291, G ； I 祇 292， 3; 329, 1 ； I 悟 ■、， 8； I 宗開端 318, 2; I 適 325, 3; I 仙 330, 3 ； I 明 417, 5. f| 虫 17, 3 ； 33, 4 ； | 胃 223, 2； | 敬 361， 4； | 欽明 390, 2. 孫 G9 ； | 鞭 203, 7 ； | 璧 305, 1 ； | 362, 2. |$ 32, 3 ； 致 | 422, 2. 祥 桑自死 222， 4. \ 51, 4; ！ 山 2C5, 4. I '乾 之剛 134， 1. 、門 186, 6. 建 14， 3; | 堂 341， 5; | 養 409, 1. 去」 夂至 233,1; 難分 福 235, 1. 禪 禮 "7, 2. 禮 I 124,1; 189, 2 ； ^識 I 變 252, 3 ； 有 | 257, 1 ； | 衰 柳， 4； | 樂 294， ]; | 霧已 297， 4; 謙送 I 360， 5; 自 謝人 I 厚^， 7; Sf:| 簿 加1，1； 過於 | 貌 3囬，4. | 衡 301, 5 ； 319, 2. | 422, 4. 肉 EADICAL, 114. 禹 大 I 之奇 形咖， 4. 食 I 獸之心 257， 2. 禾 禾 EADICAL, 115. '稼 210, 3. 色可餐 137， 4， I 如之髪 141， 2- 私 爲 | 乎 249,5； | 心窺望 370, 4. 秋 | 34, 1 ； 85, 4 ； | , 帝 34， 2 ； | 報 40， 5 ; | 波 165, 3 ； | 菊 2]3，5； 未 | 先稿 21(5,1; I 祭 423，1. 秦 15, 1 ； 82, 3 ； 13], 2 ； i ； I 始皇 I 亡無燠 歳 3'.), 2; | 越 181, 1 ； | lii INDEX. I 王 3， 4 ; 225, 5 ； I ^ 43, 4 ； 131, 2 ； 231, 2 ； I 生 118, 3 ； I ^之奇 152， 5： I 宗 283, 2. 321, 雨岐 57， 1 播千秋 鄉， 3' 苴 61,. 3. RADICAL, 11(5. 居 18G, 1. 桑 子 328, 4. 針 3l，t I 籬茱 2"，4； ，楊 貫虱 338， 7' ^ 421, 4. 351, 3. 且益堅 185， 4. L 御激夫 ^，2- 政 208, 1 ； 293, 3； I 商戰 219, 1 ； I 廷歸璧 282，5； | 嫂 285, 2 ； | 槍 393, 1 ； 勿謂 I 無人 损， 2； 暴 | 406, 1. 秘 | 授 108, 3. 枰 I 薪而爨 355, 6. 程 I 門， I M 109， 4； I 灝 109， 5 ； | 生 120， 2 ； | 明道 313, 5. 梯 枯楊生 I 215， 3. 稅 I 田糧 291， 1. 稻 I 載 '，, 4. 忝念 I 惡 397, 4. 種 I 玉於 籃田而 得美婦 281, G. | 0 36,5; | 種 210， 2; 嘉 | 278, 8 ； | 粱傳 298, 3. 首 4 o 力顙 之 古 5 INDEX. liii 韜 96,1; 217, 3 ； ： ^ 132, 3 ； 233, 1. _LL 立 RADICAL, 117. 端 | 春 29， 4; | 雪 109, 4. I 帝 57， 2; | 疏 187,2; | 甫 259, 3 ； 競尙隹 | 30D， 5 ； | 357, 4. | 377, £. | 子 死 414, 8. i | 午 30， 1 ； | 陽 30， | 竹 RADICAL, 118. 竹 I 馬之迎 57, 3; | #102,4： | 笥 HI, 1; | g 18G, 8； | 211, 5 ； 212, 3 ； | 葉靑 269, (3 ； | 頭 389, 3. 笋 . | 213, 2. 笑 寡 色 | 372, 4 ； 人 | 373, 8 ； '入微 I 373， 4; 掩口 | 373, 5 ； 大 | 373, G ； 衆 | 373， 7; | 裏藏刀 403， 4. 符 1 堅 64， 5 G5, 2 ； 10：；, 3 ； | 融 65， 2 ； | 期 102, 3 1 堅 望陣 216, 5. 笞 筍 1 于 19, 5. 々々 筆 1 號 195， 2 ； | 295, 4； 乞揮 如槺 | 30i), 3. 筌 得魚忘 243, G. m 1 836, 3. 箕 1 尾 G， 2 , | 好風 11， 5. 叔 8-1, 1; | 寧 12], 2; | 仲 121, 3； ！ 城子 195, 2； | 中窺豹 398, 2. -藪 290, 3. m | 198， 8. 節 . 有 I 212， G ； I 哀順變 413, 8. m I 规 371， 4. liv INDEX. 將 易 I ^ 3- 簡 I 狄生契 154， 1 ； I 礼 299, 1 ； 304, 2. I 名 m 4. 簪 I 纓 259, 2. 198, 3. 鑑 324, 系 RADICAL, 120. 紅 I 櫻 128, 4； I 勒帛 320, 2. 紂 | 277, 2. 紀 | 昌 338, 7. | 娥 3， 3 ； | 餐 184, 3. 納 I 籠 9。, 2; | ^125,3; | 幣 127, 3 ； | ^^Jg 355, 5. 索 T 躭 123, 4; | 靖知亡 217, 1. 紛 I 紜 370， 5. 紫 I 泥封 49，G; | 閣名 ^51， 2； | 宸 186, 5； | 薇省 187, 4 ； | 府 324, 4; | 標 350, 1. 細 | 柳營 65， 1. ^口 I 箕 裘 "3， 4. 紙 | 19G, 2 & 3 ； 295, 5. 累 I 膜 304， 1. 鬵 212, 3. 墳 419, 4. 米 RADICAL, 119. | 2G8, 4； | 270, 4. | 食 291, 7. 精 I 衞啣石 20， 1; | — 329,4； I 395,4： | 詳出於 豫 397, 2. 粱 I 肉 348， 1. 糟 7f 棄 I 糠 95， !• 霣— 0 米白粒 TXDEX. lv 髪 90， 0 ; i 繩 2r,， 4. ；英 ； I 物 ^ ，一 I 宗 134，3: i 物 稱奇 153， 1; i 雄入吾 彀 320， 3; | 雄 無用武 之 地 3^, 1. h INDEX. 苜 蓿 長欄衧 若 墟 160， 3. 苗 晉卿 K-9, 3： 305, 2. 苛 茅 政 猛於虎 ^， 1: 不 必 求 370, ]. 塞須開 224,3; I 柴,， 毖 蒭背 陰向陽 2"，2- 210, 4. 年穀 4"， ^ 遇 I 有備 354, 4. 變 67,0； | 氏， j 淑 83， 2; | 107, 3： | 子 2", 2 ； 208, 2. 崮 87，1； | 釵 獎 31， 1. | 210, 8. 270, 2 & 3 ； j 舰 327, 1. 氧 | 木 21G，4; | 木 皆晉兵 21G, 5； | 具之陳 274, 1 ； I 生 囵圄靜 ^7，2. 古舍今 313， 2- 莊 亡於 子 2, 0 ； 97， 106, 1. | 逆 m' 4. | 354， 5. i I 爾 3", 4. I 夏 U, 7; I 山 15， 4; j 封 之三祝 47， i ； ！ 歆 "I, 2； I 18 ，， ^ I 衮 298, 3. . I 水承歡 蒙 1 花 190, 2. 菊 | 211, 4： 秋 | 213, 5. 蒈 I ， I 薩 329, 1. | 色 3：-)3, 3. 菲 I 儀 '，，]• 萍 I 踪靡定 ^，5. 菲成錦 4"2，6- 茂— 荒— 荀— 荆— 茱—^ 如茶 INDEX. lxi I 葭 倚玉樹 1«，2- 蒯 I 通 245, 3 ； 398, G。 蓂 ^ 當剔 224， 3. 蒼 I 讀 289, i. 甲活 ^， 4. 蓄 T3 財而不 散3^ 丄 蓬 ！ 萊 1",3； | 蓽生輝 189， 1. 蔡 I 叔叫 1; | 邕倒屣 ll'V; I 偸 ^， 5. 甚 I 蘿 施喬松 ^，3- 蓽 | 門 193， ：5. 藝 ^ 王甞 I 218, 1； | 411, 7; I 莪篇4 化 蔗 倒 唤 | 220, S. | ^5: | 花 似六郧 ""， 2; 咒 I 生鉢 落 I 帽 3"; | 月屋粱 116,1; I 成 189， 5 ； | 魄夫 sr>o, I 井下石 37G，7; | | 不合 377， 3. m I 灰 35, 3. 葛 I 屨屐霜 ^， I 巾野 服 266， 4; | 仙翁， I 洪 325, 4. f 氏 對夫封 I9"; ！ 安 子 205, 2 ； | 元素 22]， 3. 萬 " I 家生佛 58，2； ！ 里長城 ] 94, 2 ： 293, 3 ； | 弁 210,. 1. 葡 I 萄緑 ^， 7. 萱 | 草 212, 1. 渡 江 ■， 0. 422, 1. | 節 3"，1； j 鞭示辱 55, 2; I 柳之姿 216， 1. 蓐 I 收 34, 1. 1^? 出妻 ^， ^ ！ 哀梨 220, 4 ： | J 23 2. 葦 一 葬己蒲 lxii INDEX. I 蕕異器 藏 I 修，， 4; I 世界 於一粟 331, 3. 藩 I 府戰 1. 藥 腐 腸 之 ！ 1 ； | 石 348, ！； 多蒙 I 石 371，4； 可 備 I 物 之赘 390,1. 藜 | 354, 5. 蘇 j 州 15, 5 ； | 秦 40, 4 ； 255, 5 ； 285, 2 ； | GO, 1 ； | G。， ] ； 317, 2; | 蕩 9G， 1; | 章 109, 3 ； | 東玻 213, 2 ； 274, 4 ； 327, 2; | 343, 5 ： | 味 遨 387, 1. I ； ffl 负口1 13,】； 162， (；: 1 ； 399, 2. 蘭 「桂 騰芳 71，2； | 玉 103，1； | 111， 3 ； 211, 3 ； 307, 3 ； | 蕙 質 136， 2. I 伯玉 157， 4. 1 作其 I 組， 1. 蕭 | r>n, 1 ； ！ 何 171, 1 ； VM), 1 ； 294, 2 ； | 綜， | 宏 350, 2. 蕃 | 21U, I 珠 3", (；. 蕞 | 爾 395, 3. 薪 I 如桂， I 米糊 I ， I 槱 之典 3"，1； 以蠟代 I 855, 2. 薛 I 彼， I 元敬， i 德 音^^ ^ | 勤 15(>，1； | 道衡 3G'J，1. "f 桂 之性^， 2. 砧 &,， 工' 田種玉 m，2. 3 糟枕麴 277， 1. 薩— 薦 求薨— INDEX. ixiii I 愿 .22, 2; I 舜 204, 1 ； I 世 南 312， 4; 313,1； I 舜慕 唐堯^ ， 虫 RADICAL, li2. fee I 2, 1. 蚊 聚 1 可 以成雷 ^， 4- 蛇 I 欲呑象 232， 3. 蛟 騰 I 249， 4; | 龍 得雲雨 254, 1. 蛙 I 生土竈 355，寡 蜀 1 犬吠日 4， 9; 畏 | 如虎 248, 3. 蜉 I 蝣在 世組， 4. 虑 RADICAL, 1". 虎 i 拜 43, 4; | 眉 1GO, 1 ； | 225, 2； 狐假 I 威 229，1； 養 | 貽患， ，2; 前門柜 I "3,1 ；不入 | 穴, 焉得 子 233， 2; 養惡 人如養 I 犯， 1; | 豹豈 受犬羊 欺 2； I 資 1 魂 246, 3 ； I 勇 能檎雨 I 248,1; 畏 | 248, 3 ； 羊質 | ，1; 惡人如 I 生 ， 3; | 榜 317, 丄 虐 I 政！^ 求 1G】， 3. ，囊便 當脫穎 w，3; ！ 事 PH "Pf 387, 1. 虛 I 延歲月 38，4； | 左 3741. 蠛 I 蜾 2, 1. 蝸 | 廬 191， 1. m \ 務 242, 5. 蝦 I 募 249, 5. 螟 | 玲 72, 3 ； | 騰 228, 3. 螃 一 | 蟹 228, 4. 螽 I 斯 之蟄蟄 79， 1. | 賊 228, ； 5. 繼 I 臂 常 轅 2"， 3. 蟠 王毋 I 桃 223,2. 蟲 箐苗之 I ，，3. 3 蜀皮翼 Ixiv INDEX. 代 §f 355， 2- 測海 19， 5. 291, 5. 15, 3. ^ RADICAL, 14"). 农 , I 鉢眞傅 108， 3 ； I 258, 2 ； 2GO,2; I 前， I 後 2G0，3; 小 兒 I 湖， G; 武夫 I 201,2； I 錦夜行 似，4; 制 I 裳 2G4, 1 ； I 不 重裘 4; I 履:^ 敝，^ 肯更爲 2^1； I 不經 新何由 得故 265,2; | 裳 291，4； 以 I 斂 死者之 身，， 5. 表 | 楊善行 368, G. I 顏 156, 3. _十. | 安 233, 1 ； | 宏 300, 1 ； I 羊 309, G ； | 賀 3G4, 2. g 三浣 遍, 3. ^ | 1. | 2G2, 5. 8， 2. Ff 1"， I- fe 之 I 非一狐 2 腋 262, 3; 衣不重 | 2G4, 4. 'GO, 2. IG0, 3. 行 RADICAL, 144. 行 I 人 49， 3; | 聘 125, 3; | 年 五 十 157, 4； | P 184， 4； 欲 I 令 爆，1; I 秘書 313, 】 ； I 力 357, 5. | 311, 2. I 玉求售 379， 5. 衙 | 門 187, G. 衡 | 山 15,4; | P， 188, 6 ； | 290,6. 衞 I 靑 G7，2; | 靈^ 218， 4. 余 M INDEX. lxv I 遂茛 55， 4 ； I 衰 173， 2. m ^ 褒 I 姒 13G， 】' 糨 丄褓 2G0, G. 褻 自 I 斯文 ，，2. 鏺 I 鶴 203， 2. 260, 3. '線 之才 ，，1, 樓 200, 4. 418, 0. 3 西 而 RADICAL, 140. '王 毋 2， 2 ； 223， 2 ； I 魯 "， 5; | 粵 14， G ； | 蜀 15, 2 ； I 嶽 | 伯 23, 3; 178, 5 ； 2^7, 3 ； | 夏"， 3 ； | 席 !()(；, 2 ； | 賓 112, 2 ； | 子 177, 1 ； | 豹 2(1：,, 3 ； | 京 223, ]• 水難收 99，1； I 車當戒 385, 1. 見 RADICAL, 147. 見 廣 | 252， 2； | 恢宏 252， 4; I 性 330， 4; | 堯 於羹， I 堯於 牆^， G; 所 | 略同 38"，1； 所 I 不多 398, 2 ； | 事極靈 404, 4. 視 一 I 叔猶父 103, 3 ； | 肥瘠 184, 1. M | 327, 3. 親 | 迎 133, 1 ； i 死 412， 5. I 覦 370, 4. 負 EADICAL, 148. 解 I 組 ，，1； | 元 317，4； 爲人 ！ 訟 345, 4 ； | 頓 373, 3 ； | 衣包火 370， 1- 言 EADICAL, 149. M ！ 257,2； I S57，4; I 言司^ ; 爽 3G8，4; 格 | 372, 1; 無 I 372, 2. 413, 3 記 事 289, 1; | 間之學 3( 川， 2. lxvi INDEX. 誤 處皆緣 不學， ，1. 精神皿 ， 2; I 囚 373, 1, 談 罪 218， 3; | 在入甕 344， I 入遠 歸^， 1. 輕入妙 331， 1. 詉 日 33S, 4. 1§ 侯 "一； 52,2; | 葛 亮"， 1 ； 248, 4： 398, 4 ；」 义 101, i 侯 死 4H, 4. 祖先 1%， 2- 883, 2. 謝 I 仙 a 1 ： ！ 令之貪 ^， 3 ；" i ^* 04, 5 ： 2 ； 10.°,, 1 ； | ^ 101, 3 ； 1 02, 2 ： 1"3， 1 ； 118, 1 ； 180, 2 ； '30'«), C ； 301, 1 ； 412, 1 ； | 102, 2 ； | 変 102, 2 ； 130, 2 ； i 靈蓮 29G, 1 ； | ^ 30!), G ； | 人 寄書^ I 人致間 3«2, (； ； | 人許物 3(;3八； 「人指教縦，:;. 謙 區區自 I 377， 4. 設 I 释 帳 105, 1 ； | 帳 105, 3 ； | 蛻隹辰 m，3. 許 I 纓 125，1； | 敬宗 312，4； ！ 遜 324, 2 ； | 邵 368, 5 ； | 由 404, 2. 訟 無 I 爲貴 3化 2- 詞 I 賦 303,1; | 賦愈奇 312, 3. I 朝 3G， 4. 詩 I 輕 208, 1 ； I 工 301, 3 ； | 窖 30], 5; | 人 302, 1; | 稱承 杜 302,3;^ | 300,3； | 陚 擲地 作金聲 3"，2； 作 , 人之 I. 321， 1. 試 I 錄 315, 4. 尹 337, 1. 402, 2. 〗74, 3; | 信 347,1. 374, 4. W 須謹 384， 譜 ^ 謂— 誡— 誓 忘 語 INDEX. lxvii 102, 4. I 人 I 友 i 親湖 ,1. H j Hf ^ 31)0, fi. '論多 而難成 训，3. 302, 2 ； I 3：)0, 1. , 議 53U ^184,4. 0 貝 書之聲 303， 4 ； I 書 308, I 禮 "2， 0； I 父書 以增傷 风 4' p 香之 釀禍 ^， 5- 畔而耕 ^，3. H 鬼 口中傷 ""， 2; I 口交 加 樹， 3. 谷 RADICAL, W. 塾 071, 〗. 豆 RADICAL, Y>)\. 隆 3, (5; i 年玉 4<>，3. 豕 RADICAL, 152. 突狼奔 G4， 4; I 225, 4 220, 3. 豚 犬 S 兒 Ml， 2. 棋 2!U, 4 ； I 力大 329, 2. I 章 4 2； ^念 ！ 防之 力 大 387| I 豺 翁 RADICAL, 153. 拫 當道^ ^ \ 雖瘦 1", 3- \ • 9 ') 一 • *:】 目 RADICAL, r , '笈 千里 1, 2 ; i 章 258, 2 ； I 之 災也 2(57， 1. 車 EADICAL, 15(J. 車 I li)9, 1 ； 290, h ； I 載 208, 2 ； I 胤 3<化 I 馬助喪 家 別， i- 軍 I 中乏糧 4. 軒 | 轅 21)0, 5 & (；; | 335, 1 ； | 輕 378, 1. |、 鬼一車 382, 1. 輔 | 翼 44, 3； [仁 111， 1 ； i 漢 如籠 248， 4- ^求 I 語之 精辦， 2. 辰 RADICAL, 1G1. 辱 | 承華翰 361^ I 迎 I ； 廻 ^ liADIL'AL, 1G: 刃 209, 1. 夭之力 H 逆 旅 1化(、': I 人之會 37<>,2. 行之禮 3"，i 通 輕 鷄愛 鶩^， ^ 轅 | 門 G3, 2 ； | 下 ;駒 256, 2. 辛 RADICAL, 100. 辛 愈 I 21G， 2. 辟 | 癰 192, 1 ； '| 穀 330, 3. 家 1仏，5; I 姓 氏之學 3"": 不知 I 變 39:)， 2. I — 襟 ！ 袂 1", 1 ； I 篇 304, 1 ； I 類同進 321， '丄 % -旬 ^ 「' I 人 說項斯 368, 6. 造 爻 337， 7； 甚爲 | 化小 兒 所苦^ ， 7' -履 07, 1; 國家 | 多賢 犯"； i 退兩難 2:",2; | 德 辦， | 士及第 319, 1; | 賢， | 321, 2. TXDEX. lxxi 逸 I 典太豪 275, 4. 道 ！ 不拾遺 "，1; i 韋益 憲， 3; 136,2； | 骨 177, 3; | 傍 215， 2； I 君、， I 教之宗 323， 2; | 安 323, 5; | 士修待 4 ； | 士拜禮 32G， 5； I zttr 327, 2； \ -± 327, 5； 328,8； | 士誦經 328, 5 ； | 家 329, 3 ； 329, 4 ； | 法 何其左 ：331， 4- 遇 I 賊爭死 84，2. I 訪 189, 1 ； ！ 多 397, 4. 遏 | 雲 303, 2. 達 I 摩 325， ；»； | 摩死後 33"， 1; I 人 34Vi; | 人自玉 409, 4. & 軍 I 糧 之計柳 山 I 用之妙 惟存 乎一^ I 394, r,. 遣 | 戌 34G, 2. 遼 I 東 豕 25", 3. 梨 3<>3, 2. 'm m ^ 4- i 逅之緣 304, 3. 邊 不 修 I t§ 3'"， !• 邑 EADICAL, 10 3. 邪 ， | Jd、 208, 1 ； | 說 308, 3. 邱 I 嫂 275， 3. 郄 超 I", 1; | 監 1" 郊 廟 ，, 3. 官 化， i. 郡 主 145, 3. t ； 71, 4； 75, 5； 1G4, 57,3; | 元振 130， 1", -2; | 3^1 "6， 宗 222, 2 ； 422, 2 ； 3, 3 ； 390, 3. 州 "， 5. 都 憲 中丞， I 御史 A" I 關， | 司 G2, 8; | 督 62, G. 3G 7， 汊 氏林^ 7. C- mr — — 璞 §， g I 垂— 炎 If lxxii INDEX. 鄒 衍 10，2; \ 陽 鄕 鄙 g 102, 二> ； I 819, 5 ； I 亭之 繫 342, (3; | 宦 359，5； | 黨 論 308, 5 ； | 原 396, 5. | 吝 219, 2 ； | 吝復萌 365, 4. 鄱 一 I 陽 & 5. 鄧 I 侯之政 56， 2; | 攸 1U3，2; | 艾 170， 5. I 義宗 139， 1; | 文^ 之 妾 152, '- ' ； | 衆 233, 1 ； ！ 虔 33G, 2 ； | 生 391, 1 ； | 康成 379， 3- 鄴 I 架 31U, 1. 酉 RADICAL, 1G4. 酉 | 412, 1. 配 I 坤之順 13、 2; | 偶 239， 3. 酒 I 器 199， 3; 次 | 2G9, 1; 魯 | , 薄 | 269, 2; 美 | 2G9, 6 ； | 270, 1 ； 271, 1 ； | 囊 飯滎 | ^肉林 277, 2; | 色是耽 382， 3. 采 RADICAL, 1G5. 采 [ ^ 315, 1 ； | 321, 1 ,; | 薪 S 憂 411， 2. 釋 一 | 褐: 315， 2; | 323， 5; | 家 3'21)， 3 & 4 ： | 氏 330, 4 ； | 紛 345, 4. 酪 I 奴 270, 3. 醉 I 人舄瑞 ">，1： I 倒 175，1. 離 I 1； I m i77， 2； I ^ 182,3; | 遺萬代 407,1. 香 | 2G9, 7. 酒不設 118， 3; 2G0, 4; 作 酒 I 之麴蘗 ^，6. 377, 6. P 虎 1 G 1 3 士 之 鼓 1W 奸 釀譖 釁衆 INDEX. lxxiii 里 EADICAL, 1G6. 刀 200, 3. 里 ― 銀 1 謹 匿 、八 i 1 | 甲 201, 1. 1 魔觸槐 217， 4. 重 銅 1 九 31， 1； | 慶下 71,2； | 1 章 52,3; 以 | 爲鑒 209,2; 耳 131, 2 ； 隨 159, 3 ； | 1 馬它會 在荆棘 217， ]; 耳駢瞀 ICO, G; 1 聽 臭 285, ] . 170， 4. 銀 野 | 海 1G5, 5； 鑿落 190, 3 ； 1 雷雷 1 皇 輦 - ,1 > tA^ j . 1 莩甚憐 40， 2; 1 處 18G，1; | 鈎 299, 3. 1 人 1 ； 1 合奸倫 銶 407, 5. 1 錦必^ t 皿， 5' 量 1 大 1G1， !• 銘 1 i\j> 374, 5； | 旌 420， 1. 銜 金 EADICAL, 107. | 環 375, 1. 金 錢 1 吾 28, 4; 1 臺 13， 4; 1 陵 1 樹子 1"，2； | 號 279,3; | 13，5； 1 花 8$49， 5； 1 K 名^， 4； 金 1 成蝶舞 ；")(», 1 ； | 馬 ；")(), o ： 187, 0 ； | 283, 2 ； 廣 | 283, 3 ； 以 友 81，1； | 蘭 111， 3; | 屋 買官^ Nl; 1 紳論， 以 --- . § _ teas „ 〜 1 — — 1- A/J ♦ 貯嬌 1^2; | 可鑠 1"1， 1 287, 1 ； 口不曹 | 287, 1 玉君子 W，4; | 根 2; | 樂 293，1; 封記 | 190， 1; | 釵 十二行 "2， 庳之名 ，， 1 ； 1 愚 350， 2 ； i 樓子 244， 2 ； 多 | 2 ； 將 1 58 相 385 2- "•V; | 殿唱名 319, 4; 錦 1 石 語 3GS， ^ 1 帳 四十里 "1， G; | ^ 釣 299, 2 ： I "fc^p SGO, 8 ？ ^ 1 I fjfx, '川， '？ '入 1 璜於 渭水而 遇文王 鍾 282, 1. 1 離春 143,1; | 王， | 繇 302， 4. 釵 玉 1 作燕飛 2"，1. 銅爲 ！ ，古 S 1 2<>9， 2. Ixxiv INDEX. 飛 I , 褂 I 3:)G,3. 鍊 I 汞 '，， 3. 緘 I 403, 2. ， ，铘 ，， 1. 鏡 | 199, 2 ； 202, 0. I 戰 棘闈^ ，3- 鐡 I 面 御史^ 1; ！ 石心 腸 1G8, 1 ； | 畫 299, 3. ，鏞 鐘，, 3. 縮 I 同魚檨 皿, 1 鑽 賣李 | 核，， 2: | 木 202,1. 長 RADICAL, 108. 長 i 安 A" I 舌 萬里 | 城 UU， 2； | 明公 202， 7; I 髯主薄 i 腰:^ ， i 孫順德 28G，4; 欲 逞所 I 383,3; I 子已 死 417， 4. RADICAL, 1G9. 門 I 下，， i; ！ 相 i^，2; ！ 闌 藹瑞 188， 7; | 人學孔 聖 ：:>)(;(;， !• 門楫盜 1("， I 科取 ±307,5; | 卷有益 31]， 1 ； I 緘 3G?)， 4. 1 鴻 ^ 2. 中 】-" 3. 閥 秀 134, ,、. I 閲 "''1， 3. ] 下 ^58, 2. 1 1:U， (；. 1 閻 m"). I 宦 羅王 333, 2: | 立本 3")，1. 西夫子 109， 1- INDEX. lxxv 阡 阜 RADICAL, 170. 陌 開 化 4 阮 陶 阿 附 籍" "1; I 郧' I 竽" 8，1； § 332, 3 ； | U0,r>. '香 3， 3; I 大中郧 1"1,3； I 堵物 W，2: I 育王 ，， ^！沙 不花 :】" | 冀 尾 i;r»4, 3. 陝 西 15, 1 除 舊 H| 兇不 畏兇2 m 陛 下 43, 1. 陟 山 古 | 山 已 77, -1. 陳 ],(j;8's, ]; | 陽^ 2; ！ 陽 失 時 i^, ] ； | 司 33， -2 ； 柔害物 ""， ^ i 元龍 "，1; I 仲子' "，3； i 重 I", 3; | 遵 110, 1; | 蕃 12(>， 1 ； 1 .：»(), 1 ； i ； I ]'•", 1; I 仲妻 】3"' ：；; | 平 1 70, •> ； ^！), •> ； 27；"), 2 ； :;:}!>, ：) ； | ^2 ] !)(;， 4 ； ！ 寶, | ^ 2：]1, -1 ： | 龄 234， 1 ； ，，1； | 登犯， 2; | 渉 245, 1 ； | 彭年 246, 5 ； | 實 字仲桑 389, 3. 淵 明 （；， 5 ； lf)4, 2 ； mh 4; | 恨 41, 2 ； 389, 8 ； 419, 3 ； I 犬 "4， 2； | 縠出詔 312, 1 ： | 乐 353, fi. 蒙 U，8; I 凱 析梅逢 驛使 n— 7,-2; I 士龍 ^， 2； I 地 神仙憤 ,4； | 行 829, 2. L 1，5;88，1; | 春有脚 7，1； I 侯 I7，2； I 關 三叠曲 117, 3; | 明子 211, 5； | 鳥 227, 2： | ^ 302, L k ^ 1G0, 2. 珠殫雀 242， 3. 隗 g 1 80, 1 ； 2 ； 8!)：), 1. 陨 411, 7. 語 逼人^ ， 4. 41], 隱 '逸 188， (5; | 逸之士 211， 4 ； 27G, 4; | 詞 3'J1， 1. lxxvi INDEX. 隶 RADICAL, 171. 独 I 首 290, 3. 佳 RADICAL, 172. 雀 隋珠彈 I 242， 3: ！ 蹋 243, 2-; | 舌 209, 8. 雁 i 性隨陽 "7, 2; | 231, 1； I 帛 ,1; i 塔題名 319, 1. 雄 | 飛 25G, 1 ； i 豪 1. 雉 伯 131， 3; i 齒 181, 2: ! 伯 多綠' 281, (；. 48, 1 302, 1, 雨 雌 231,2： | 求牡 E ^1, i- 佳 r**3 伏 250, 1. 不 疑 卿， 肋 172, 1: ！ 舌 ，， 4; | 22：), 4 ； 227, 1 ； 271, 4； ^ M I 口 ^， ^ ！ 犬 A 升 ③，^ I 豚 之逮存 425, 1. % 陸 339， 1; | 斧 伐孤樹 382, 3. 兄 I 弟 82, 3; | 和 | 賡 302, 5. 雨 RADICAL, 173. 2"; | g r,, 3 ； i 金 11， 3: 暘 時若] | ^88, 2 ； | 具 2U3， 2 ； 冒 | 剪悲 222, 2 ； | 錢助葬 28C, 1 ； I 金濟貧 28f ；， 2， 3 神 3, 7; | 花 4， 7; 踏 | 尋 梅 2"， 3. 4 師 3,"； ！ 霓望 ！ 出 無心 I 從龍 巧1; | 南 15,2； | 漢鄉， G; | 胃發靱 360, 1 I 4 k 5 ： | 火 1 〗 ； | 同 !>, 1: ！ 義 11:】， 3: | 電而 飛騰^ ，1. z m 4， - '陵" . 財 糊， 2. 48, 1. INDEX. kxvii I 光 2U, 4； 311, 2 ； 388, 1. I 42, 3 ； 得 雌 則 I 231, 2. I 布 G3, 3. 薩 f 2 ； [ 王初 生便有 鬚 163， 2; | 臺亂 174,4; 卜之則 I ^， i; | 帝 285, 1. 靑 RADICAL, 174. 靑 , |女3，2； | 荜 K), 5; ！ 帝 33， 3; I 官 "翻 ！ 出於藍 而 勝於籃 ！ 悽 144, ■> ； [ 眼 1 : | 雲 之志 】 ： I 壤 18G， (!； I 柃^， ： 州從事 2H8, 0； | 芻 274， 2 f i 蚨 ^,4; ！ 錢萬選 I 錢學士 3G2，U; | 精 IS 324， S ； | 舄之書 335, i ； | 囊經 330, 3. 非 面 非 RADICAL, 175. 相 從 "7， ■>. 面 HABICAL, 17G. 鞅 革 RADICAL, 177. 掌 378， 258, 4. | 石 24， 1 ； | 長 239, 4. 韋 RADICAL, 178. .-hi. 卑 | 固 127,2 ； 130,3 ； 265,3 ； | 元 將， I 仲將 155， 2; | 肇 310, 1; | ^ 355, G ； 申 ^ 親爲 黠籌於 I 后4 0G，3. 韓 | 文公 38, 2 ； 306, 3 ； 341, 1 | GO, 1 ； 216, 4 ； | 愈 GO, 1 105, 2 ； 252, 3 ； | 信 Gl， G GG, 1&3; 1G7, 1; 175, 4 ； 204 I ； 208, 4 ； 245, 3 ； | J^64, 3 I 玖英 I:", 3; | 壽 142 1 ； | 休 1G2, 3 ； | 安 172， 3 I 荆州 1 化 2; | 非子 205, '2 & 3 ； 270, 6 ； 284, 3 ； | 11 228,1； | 生 252,4; | 船 侯詉， 2; 卜浦， | 泊 300， 4; I 娥 303, 2; | 退之 313,4; | 檎虎 333,2; | 會 30：3, 5. 悲 RADICAL, 171). 韭 冒雨剪 I ^2，2. ixxviii INDEX. 音 RADICAL, 180. I 華:^ 再"， 2. m I 302, 5. 百 EADICAL, 181. n I 1G5, 7. 頃 山 55, 3 ； ！ 朋 61， 1 ； 66, ； 77, 4 ； 1GG, 3 ； 182, 1 ； 229, ； 261，4； 逢人説 | 斯 08, G. ' 5G, 1. 122, 1. , | 釉 308, 3. 侯 275， 3 ； i 頗 378, 2. I 杲卿 1"， 3; | I 子淵 333， 工 噴 | 321, 2. 匿 i 鳳 I 牛 L 囘 ^， 顛 | 連 230， 1. 顴 I 悅之 2K)，1; | 樘之 220， 3; | 榮"， 〔;• 風 RADICAL, 182. 風 I 2,3; | 祌 4,2; I 滅 12, 1； I 高 32,2; i 聲鶴唳 (54, 5 ； | 馬牛 255, 1 ； | 雲 307, 2. 飛 RADICAL, 183 m I 廉 4， ； I 仙 1G, 3 138, 4 ； | 鳥 25G, 5 至三日 339， 5. 食 RADICAL, 184. 食 I 如玉" V4； I 力 9'i，3; I 祿 184, 3; 御 | 2G8, 3; 人貪 I ^2, 3 ； |— 不 敬 272, 4 ； 多 I 不厭 見 I 垂涎' 27^G; 未穫同 | 27：5, 1 ； | 曹 374, 3. 飮 I 馬 投錢^ 3; | 食貧難 27:u; ！ 桮棬 而抱痛 423, 3. 飽 I 德 ④； | 德 S 士娜， 1. 仲 帝 賈 J/" f 羹 - 順 I 須 I 頗— 領望 010 TXI)EX\ lxxix 以 i 沃釜: 3^,3. 養 I 庹貽患 ^，^ ！ 惡人如 I 虎" 2,1; I 惡人如 I ■ 242， 2; I 由基 338, 7. 餓 I 270， (；; I 死留 君臣之 甥 146, (;• 10(；, 1. I SGO, G ； I J[g 3G1, 2. 15"、 ； i 舌 1H 饉之歳 39，^ I 餓之形 353, 8. g 餮之徒 272, o. 首 KADICAL, 185. I 陽 & 2; ！ 尾相應 255， 2. 香 KxlDICAL, 18G. r 茗 2G9,3; ！ 積廚 3二):、，1. 馬 HADICAL, 187. '馬 后練 服鳴儉 i(;， 1; 太 守之 I 五花驄 '川5; I 融 HI; | 援 15(;，'2; 232， 1 ； 250, 4 ； 350, 4 ； 394, 2 ； 395, 1 ； | 良 180, 3 ； 良 | 225, 5 ； I 腹^， 4; 栺鹿爲 ！ ^7,2； | 牛襟褪 "2，3； I 渤 3D0， 1; 以牛^ I ， ！ 滅 於懷愍 之時鄉 ， 2； | 蠻封 419, 4. ^17,2 ； I ^ G4, G. '鶼撟 132，:)； | 率而" 9, 2. m I 馬 之 矓' 2. m | 225, 5. I 賓 王 ^， 3. m | 225, c. "!p 鶴上 楊州逸 :、' 專^^ 乂、 中 | 驥 251， (；. 騮 | 22；3, 5. 驄 | 虞 228, 2. 客 302, 1, I 226, 5. 37 口受 ：？： 翻— 餽不 饒.^ 饑 ixxx INDEX. 骨 館 191, 7. ^ 303, 1. 骨 RADICAL, 188. 鬼 可銷 1G1，2- 高 RADICAL, 189. J 帝 118, 3 ； I 年 158， 6 ； 32i, 1； I 平 "8， 2； I 仁铬 301, 5; I 軒過一 * 310， 霾桀 I ff 331, 1 ； I 明之 家 332， 2; | 馮 371, 「 不 識 I 卑 380, 4; 唐 i 祖 405, 4. 彭 RADICAL, I'JO. I ~ 光可鑑 | 膚不 可毁傷 ^〜 8- 179, 2. f 气 RADICAL, 191. RADICAL, 192. 藝 2G, 2. 鬼 RADICAL, 194. 3" ; | 怪 207, 2 ； 爲 | 所 笑 281, 1 ； 1 闞其室 332, 2； | 遨 334,1; 今之 | 谷 338, 2 ； | 之董狐 338, 3 ； I 贼 403, 1. 魁 | 梧 1G0, 2 ； I 317, 4. | 徵 7, 3 ； 372, 3 ； 383, 1 ； ； 文 帝 SG， 2； | 文侯 117， 1; | 舒 148, 1 ； | 鬭 191, 9 ； | 帝 213, 1; | 216, 4； 293, 5. 333, 5. 333, 5. -@ RADICAL, 195. 頭參政 54, 2 ； j 目 2U1， 1 ； ？失水 I 遊於釜 中 250,1; | 271,8； 臨淵 羡 ； ^如返 而結綱 271, 5; 自相 | 379, 3. t '宗道 ！ 恭 57，2； | ― ]化， ：;； I 褒 287, 1 ； I 肅 300， 2 ； | 班 339, 5. 食 鮑 宣 ^， ^ ！ 魚之肆 1] |，^ 叔 121, o. 鮒 魚 困涸轍 力3， - 鮮 于 子 駿 ^ INDEX. lxxxi 凝 1 人泣淚 成珠， ， & 鯨 i 吞 241, 8. 鲰— | 生 358, 8. 'i 頭 317， 3. 22G, 4； | 眼 279, t. I 形 353, ?>. - 矢貫雙 I 248，2. '衣 百結 2^2; ； 鹬 407， 2. 豚宴社 31，2； I 黍之約 1U， 1. 3 鴿在原 仏 1; ！ 鶴 239， 2. •jg 202, 5. | ^ 羣 6% 曲 384， 1. "鵪 巢林 柳, !• '嶺 323， 3. W*: 相 待 343， 5. 養惡 人如養 I 2化2； 志 士如 I 在籠" 3， 4； | 楊 宴 316， -2. 鳩反 笑大鵬 2"， 6. 鴻 228, 5 ； 200, 0. 鳥 EADICAL, 19G. '軍 18(5， 4; | 獸 225; | 喙將 軍 22G，3; | 食母 231)， G. 鴆 盤 荼 1", 1； I 喉 200, 居 鵠巢^ ， 1 341, 1. 占 12G, 2 ； 25,3; | 雛 235, 2 & 3 ； 起 | 219, 4. 行析翼 82， '2; ！ ^120,1. 毒 403, 3. 鴨 頭 2()2, 5 ； | 22G, 5. L 1 雁哀鳴 254， 4. 鳧雙鳴 ^鳳 0 1 濟迖 乇— lxxxii INDEX. 1 鳳不 棲枳棘 58，3; I 鳳 239, 3 ； I 箋 299, 1. RADICAL, 107. 鹵 I 莽 395, 4. 鹿 RADICAL, 198. 鹿 矛' 知 ！ 死誰手 謂，2; 栺 爲馬 '247，2； I ^ 20G, 2. | 澤 111,4; | 娟 138,1; | 水 279, 1. 識 228, 2. 1 頭鼠目 職 4' | 44, 4； 22^, 1 & 3; | 呈 祥 卩， ^ I nt 玉書 2； 天上石 I 力1， 5; I 經 298， 2. 麥 RADICAL, 199. 麥 I 秋 29， 7. 作酒醴 S I 孽 27i，6. 麻 RADICAL, 20U. 麻 | ，，5: | 姑^， 2. 么 I 395, 3. 箭 RADICAL, 201. ？ 帝畫野 A 1; | 河淸 ^， 1 ； 872, 4 ； | 帝 34, 5 ； 290, 2 & 5 ； 291, 4 ； 802, 2 ； | 堂 太守 51，3; | 石^ 6]，5； I 髪兒齒 156， 4； | 閣 187, 1； | 花. 5; | 初 平 2- i7，3; 緑衣 I 裏湖， . 1 ； |' 金 279, 1; | ^ 208, 5; | 祖 304； 5； | 冠 圖 327, 5; i 榜 350，〗； | 憲 3G5, 4. 宫 192, 2. 黎 RADICAL, 2U2. ； 明 37， 1. M RAWICAI., 203. v"、 f 、子 18，.G; I 王相公 礼 -【； I 面大王 W7，3; I 刮 175， 2. 骅 ]5，3； | 驢 m, 1. 晴 340, 1. 1 ^ 惡爲非 ，，i INDEX. Ixxxiii Printed by KELLY & WALSH, Limited, Hongkong 鼎 RADICAL, 200. 鼎 借重 I 曹 鼓 RADICAL, 2(17. 鼓 ― i 盆歌 97， 丄； I 瑟 199, (；. 鼠 EADICAL, 208. 鼠 i 首 f 賁事 172， 8； 社 | 1 1 牙雀 角之爭 ^ 1 Bi 241, 2. 鼻 RADICAL, 209. 鼻 1 祖 70, 1. 齊 齊 RADICAL, 210. i 婦 10, 1 ； |